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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Видение саранчи. 4-6. Видение огня. 7-9. Видение Господа с свинцовым отвесом в руке. 10-13. Препятствие проповеди пророка со стороны Вефильского жреца Амасии. 14-15. Ответ пророка. 16-17. Возвещение наказания Амасии.

С Vll-й гл. начинается третья часть кн. Амоса, содержащая описание видений, которых удостоился пророк. В этих видениях раскрываются мысли, выраженные и в речах пророка. Ряд видений прерывается в VII-й гл. историческим повествованием о противодействии проповеди пророка со стороны Вефильского жреца Амасии и заключается в гл. IX-й мессианским обетованием о восстановлении скинии Давидовой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. God contending with Israel, by the judgments, but are reprieved, and the judgments turned away at the prayer of Amos, ver. 1-6. 2. God's patience is at length worn out by their obstinacy, and they are rejected, and sentenced to utter ruin, ver. 7-9. II. Israel contending with God, by the opposition given to his prophet. 1. Amaziah informs against Amos (ver. 10, 11) and does what he can to rid the country of him as a public nuisance, ver. 12, 13. 2. Amos justifies himself in what he did as a prophet (ver. 14, 15) and denounces the judgments of God against Amaziah his prosecutor (ver. 16, 17); for, when the contest is between God and man, it is easy to foresee, it is very easy to foretel, who will come off with the worst of it.
Adam Clarke: Commentary on the Bible - 1831
In this chapter God represents to Amos, by three several visions, the judgments he is about to bring on Israel. The first is a plague of locusts, threatening to cut of the hopes of the harvest by attacking it in the time of the second growth; the first luxuriances of the crop being probably mowed for the king's horses, Amo 7:1-3. The next vision threatens a judgment by fire, which would consume a great part, Amo 7:4-6; and the third a total overthrow of Israel, levelling it as it were by a line, Amo 7:7-9. The rest of the chapter is a denunciation of heavy judgments against Amaziah, priest of Beth-el, who had brought an accusation to the king against the prophet, Amo 7:10-17.
Albert Barnes: Notes on the Bible - 1834
7:0: The visions of this chapter Amos 7 continue the direct prophecy of the last. That closed in the prophecy of the affliction of Israel through the Assyrian: this foretells three gradations, in which it took place. That spoke of a recovery of Israel after its extreme depression under Hazael; the first of these visions exhibit it as a field shorn to the ground, shooting out anew, but threatened with a fresh destruction. The chastisements are three-fold. Two, at the intercession of Amos, stop short of utter destruction; the third was final. Each also increased in severity. Such were the three invasions of the Assyrians. Pul, invited by Menahem, amid civil war, to establish him on his throne, exacted only a heavy fine. Tiglath-pileser, called in by Ahaz against Pekah, carried off the inhabitants of the east and north of Israel; the invasion of Shalmaneser ended the empire and its idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Amo 7:1, The judgments of the grasshoppers, Amo 7:4, and of the fire are diverted by the prayer of Amos; Amo 7:7, By the wall of a plumbline is signified the rejection of Israel; Amo 7:10, Amaziah complains of Amos; Amo 7:14, Amos shews his calling; Amo 7:16, and Amaziah's judgment.
Carl Friedrich Keil and Franz Delitzsch

III. Sights or Visions
The last part of the writings of Amos contains five visions, which confirm the contents of the prophetic addresses in the preceding part. The first four visions, however (ch. 7 and Amos 8:1-14), are distinguished from the fifth and last (Amos 9:1-15) by the fact, that whereas the former all commence with the same formula, "Thus hath the Lord showed me," the latter commences with the words, "I saw the Lord," etc. They also differ in their contents, inasmuch as the former symbolize the judgments which have already fallen in part upon Israel, and in part have still to fall; whilst the latter, on the contrary, proclaims the overthrow of the old theocracy, and after this the restoration of the fallen kingdom of God, and its ultimate glory. And again, of these four, the first and second (Amos 7:1-6) are distinguished from the third and fourth (Amos 7:7-9, and Amos 8:1-3) by the fact, that whereas the former contain a promise in reply to the prophet's intercession, that Jacob shall be spared, in the latter any further sparing is expressly refused; so that they are thus formed into two pairs, which differ from one another both in their contents and purpose. This difference is of importance, in relation both to the meaning and also to the historical bearing of the visions. It points to the conclusion, that the first two visions indicate universal judgments, whilst the third and fourth simply threaten the overthrow of the kingdom of Israel in the immediate future, the commencement of which is represented in the fifth and last vision, and which is then still further depicted in its results in connection with the realization of the divine plan of salvation.
Visions of the Locusts, the Fire, and the Plumb-Line. The Prophet's Experience at Bethel - Amos 7
John Gill
INTRODUCTION TO AMOS 7
In this and the two following chapters are the visions of Amos, in number five; three of which are contained in this chapter, and with which it begins. The first is of the grasshoppers or locusts eating up the later grass of the land, which are stopped at the intercession of the prophet, Amos 7:1; the second is of fire the Lord called for to contend by, whose devouring flames are made to cease by the same interposition, Amos 7:4; and the other is of the plumbline, signifying the utter destruction of the people of Israel, according to the righteous judgment of God, Amos 7:7; upon the delivery of which prophecies and visions, the priest of Bethel forms a charge against the prophet to the king; and advises Amos to flee into Judea, and prophesy there, and not at Bethel, being willing to be rid of him at any rate, Amos 7:10; next follows the prophet's vindication of himself showing his divine call to the prophetic office, and his mission and express order he had from the Lord to prophesy unto Israel, Amos 7:14; and concludes with a denunciation of divine judgments on the priest's family, and upon the whole land of Israel, Amos 7:16.
7:17:1: Ա՛յսպէս եցոյց ինձ Տէր Տէր. եւ ահա ծնունդ մարախոյ գա՛յր ընդ առաւօտս. եւ ահա ջորեակ մի Գո՛վգ արքայ։
1 Այսպիսի տեսիլք ցոյց տուեց ինձ Տէր Աստուածը,ահա մորեխի մի պարս էր գալիս արեւելքից առաւօտեան դէմ.եւ ահա մի ջորեակ՝ մի Գոգ արքայ:
7 Տէր Եհովան ինծի ասիկա ցուցուց. Ահա ան վերջին խոտին բուսնելուն սկիզբը մարախներ ստեղծեց։Ահա վերջին խոտը թագաւորին հունձքէն ետքն էր։
Այսպէս եցոյց ինձ Տէր [87]Տէր, եւ ահա ծնունդ մարախոյ գայր ընդ առաւօտս, եւ ահա ջորեակ մի Գովգ արքայ:

7:1: Ա՛յսպէս եցոյց ինձ Տէր Տէր. եւ ահա ծնունդ մարախոյ գա՛յր ընդ առաւօտս. եւ ահա ջորեակ մի Գո՛վգ արքայ։
1 Այսպիսի տեսիլք ցոյց տուեց ինձ Տէր Աստուածը,ահա մորեխի մի պարս էր գալիս արեւելքից առաւօտեան դէմ.եւ ահա մի ջորեակ՝ մի Գոգ արքայ:
7 Տէր Եհովան ինծի ասիկա ցուցուց. Ահա ան վերջին խոտին բուսնելուն սկիզբը մարախներ ստեղծեց։Ահա վերջին խոտը թագաւորին հունձքէն ետքն էր։
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7:17:1 Такое видение открыл мне Господь Бог: вот, Он создал саранчу в начале произрастания поздней травы, и это была трава после царского покоса.
7:1 οὕτως ουτως so; this way ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master καὶ και and; even ἰδοὺ ιδου see!; here I am ἐπιγονὴ επιγονη locust; grasshopper ἐρχομένη ερχομαι come; go ἑωθινή εωθινος and; even ἰδοὺ ιδου see!; here I am βροῦχος βρουχος one; unit Γωγ γωγ Gōg; Gog ὁ ο the βασιλεύς βασιλευς monarch; king
7:1 כֹּ֤ה kˈō כֹּה thus הִרְאַ֨נִי֙ hirʔˈanî ראה see אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold יֹוצֵ֣ר yôṣˈēr יצר shape גֹּבַ֔י gōvˈay גֹּבַי swarm בִּ bi בְּ in תְחִלַּ֖ת ṯᵊḥillˌaṯ תְּחִלָּה beginning עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend הַ ha הַ the לָּ֑קֶשׁ llˈāqeš לֶקֶשׁ late sowing וְ wᵊ וְ and הִ֨נֵּה־ hˌinnē- הִנֵּה behold לֶ֔קֶשׁ lˈeqeš לֶקֶשׁ late sowing אַחַ֖ר ʔaḥˌar אַחַר after גִּזֵּ֥י gizzˌê גֵּז grass הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
7:1. haec ostendit mihi Dominus Deus et ecce fictor lucustae in principio germinantium serotini imbris et ecce serotinus post tonsorem regisThese things the Lord God shewed to me: and behold the locust was formed in the beginning of the shooting up of the latter rain, and lo, it was the latter rain after the king's mowing.
1. Thus the Lord GOD shewed me: and, behold, he formed locusts in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings.
7:1. These things the Lord God has revealed to me. And behold, the locust was formed at the beginning of the germination during the latter rains, and behold, the latter rains came after the thundering of the king.
7:1. Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth after the king’s mowings.
Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth after the king' s mowings:

7:1 Такое видение открыл мне Господь Бог: вот, Он создал саранчу в начале произрастания поздней травы, и это была трава после царского покоса.
7:1
οὕτως ουτως so; this way
ἔδειξέν δεικνυω show
μοι μοι me
κύριος κυριος lord; master
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐπιγονὴ επιγονη locust; grasshopper
ἐρχομένη ερχομαι come; go
ἑωθινή εωθινος and; even
ἰδοὺ ιδου see!; here I am
βροῦχος βρουχος one; unit
Γωγ γωγ Gōg; Gog
ο the
βασιλεύς βασιλευς monarch; king
7:1
כֹּ֤ה kˈō כֹּה thus
הִרְאַ֨נִי֙ hirʔˈanî ראה see
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
יֹוצֵ֣ר yôṣˈēr יצר shape
גֹּבַ֔י gōvˈay גֹּבַי swarm
בִּ bi בְּ in
תְחִלַּ֖ת ṯᵊḥillˌaṯ תְּחִלָּה beginning
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
הַ ha הַ the
לָּ֑קֶשׁ llˈāqeš לֶקֶשׁ late sowing
וְ wᵊ וְ and
הִ֨נֵּה־ hˌinnē- הִנֵּה behold
לֶ֔קֶשׁ lˈeqeš לֶקֶשׁ late sowing
אַחַ֖ר ʔaḥˌar אַחַר after
גִּזֵּ֥י gizzˌê גֵּז grass
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
7:1. haec ostendit mihi Dominus Deus et ecce fictor lucustae in principio germinantium serotini imbris et ecce serotinus post tonsorem regis
These things the Lord God shewed to me: and behold the locust was formed in the beginning of the shooting up of the latter rain, and lo, it was the latter rain after the king's mowing.
7:1. These things the Lord God has revealed to me. And behold, the locust was formed at the beginning of the germination during the latter rains, and behold, the latter rains came after the thundering of the king.
7:1. Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth after the king’s mowings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Ст. 1-3: говорят о видении саранчи. - Вот Он создал саранчу (govaj) в начале произрастания поздней травы (hallakesch): Слово lekesch (рус. "поздняя трава") есть apax legom. ; в халд. языке глаг. lakisch означает - быть поздним и прилагается к поздним дождям, к позднему осеннему времени, к посевам и уборке хлебов (Levy, Meuhebr. Lex. 415); поэтому русские переводчики придали и слову lekesch в Ам VII:1: значение поздняя трава или, как у Новака, отава (Nachurichs). Но, по-видимому, правильнее lekesch сопоставить с mikosch, весенний дождь, и понимать, как название ранней травы, вырастающей в начале весны, под воздействием весенних дождей. Желая яснее указать, что разумеется под lekesch, пророк далее прибавляет: и это была трава после царского покоса (achar gizzej hammeleeh). Царский покос - сбор травы в пользу царя, на содержание его коней (3: Цар XVIII:5). По-видимому, этот сбор производился не ежегодно, так как своим замечанием пророк желает указать на исключительное стечение обстоятельств, а не отметить то, что бывает ежегодно. Исключительное стечение обстоятельств, вероятно, состояло в том, что в предшествуюший год трава поступила в пользу царя, а в новом году, после бывшего царского покоса, траву поела саранча. Народ, таким обр., два года подряд лишен был травы. Кроме того, саранча появившаяся весною, в начале произрастания растительности угрожала погубить ее до конца. Поэтому и обращается пророк с молитвой к Господу. - Греч. и слав. т. отступают значительно от подлинника в начале ст. 1-го: "и се, приплод пружий идый утренний, и се, гусеница, един Гог царь". LXX eвp. jozer ("образовал"), по-видимому, читали как jezer, и перевели epigonh, рождение, приплод; евр. bithchillath aloth ("в начале произрастания") LXX читали иначе и перевели ercomenhewqinh; слова lekesch achar gizzej hammelech (и трава была после царского покоса) LXX читали jelek echad gog hammelech, BroucoV eiV Gwg o basileuV, слав. "гусеница един Гог царь".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings. 2 And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small. 3 The LORD repented for this: It shall not be, saith the LORD. 4 Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part. 5 Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small. 6 The LORD repented for this: This also shall not be, saith the Lord GOD. 7 Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumb-line, with a plumb-line in his hand. 8 And the LORD said unto me, Amos, what seest thou? And I said, A plumb-line. Then said the Lord, Behold, I will set a plumb-line in the midst of my people Israel: I will not again pass by them any more: 9 And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
We here see that God bears long, but that he will not bear always, with a provoking people, both these God here showed the prophet: Thus hath the Lord God showed me, v. 1, 4, 7. He showed him what was present, foreshowed him what was to come, gave him the knowledge both of what he did and of what he designed; for the Lord God reveals his secret unto his servants the prophets, ch. iii. 7.
I. We have here two instances of God's sparing mercy, remembered in the midst of judgment, the narratives of which are so much like one another that they will be best considered together, and very considerable they are.
1. God is here coming forth against this sinful nation, first by one judgment and then by another. (1.) He begins with the judgment of famine. The prophet saw this in vision. He saw God forming grasshoppers, or locusts, and bringing them up upon the land, to eat up the fruits of it, and so to strip it of its beauty and starve its inhabitants, v. 1. God formed these grasshoppers, not only as they were his creatures (and much of the wisdom and power of God appears in the formation of minute animals, as much in the structure of an ant as of an elephant), but as they were instruments of his wrath. God is said to frame evil against a sinful people, Jer. xviii. 11. These grasshoppers were framed on purpose to eat up the grass of the land; and vast numbers of them were prepared accordingly. They were sent in the beginning of the shooting up of the latter growth, after the king's mowings. See here how the judgment was mitigated by the mercy that went before it. God could have sent these insects to eat up the grass at the beginning of the first growth, in the spring, when the grass was most needed, was most plentiful, and was the best in its kind; but God suffered that to grow, and suffered them to gather it in; the king's mowings were safely housed, for the king himself is served from the field (Eccl. v. 9), and could as ill be without his mowings as without any other branch of his revenues. Uzziah, who was now king of Judah, loved husbandry, 2 Chron. xxvi. 10. But the grasshoppers were commissioned to eat up only the latter growth (the edgrew we call it in the country), the after-grass, which is of little value in comparison with the former. The mercies which God give us, and continues to us, are more numerous and more valuable than those he removes from us, which is a good reason why we should be thankful and not complain. The remembrance of the mercies of the former growth should make us submissive to the will of God when we meet with disappointments in the latter growth. The prophet, in vision, saw this judgment prevailing far. These grasshoppers ate up the grass of the land, which should have been for the cattle, which the owners must of course suffer by. Some understand this figuratively of a wasting destroying army brought upon them. In the days of Jeroboam the kingdom of Israel began to recover itself from the desolations it had been under in the former reigns (2 Kings xiv. 25); the latter growth shot up, after the mowings of the kings of Syria, which we read of 2 Kings xiii. 3. And then God commissioned the king of Assyria with an army of caterpillars to come upon them and lay them waste, that nation spoken of ch. vi. 14, which afflicted them from the entering of Hamath to the river of the wilderness, which seems to refer to 2 Kings xiv. 25, where Jeroboam is said to have restored their coast from the entering of Hamath to the sea of the plain. God can bring all to ruin when we think all is in some good measure repaired. (2.) He proceeds to the judgment of fire, to show that he has many arrows in his quiver, many ways of humbling a sinful nation (v. 4): The Lord God called to contend by fire. He contended, for God's judgment upon a people are his controversies with them; in them he prosecutes his action against them; and his controversies are neither causeless nor groundless. He called to contend; he did by his prophets give them notice of his controversy, and drew up a declaration, setting forth the meaning of it. Or he called for his angels, or other ministers of his justice, that were to be employed in it. A fire was kindled among them, by which perhaps is meant a great drought (the heat of the sun, which should have warmed the earth, scorched it, and burnt up the roots of the grass which the locusts had eaten the spires of), or a raging fever, which was as a fire in their bones, which devoured and ate up multitudes, or lightning, fire from heaven, which consumed their houses, as Sodom and Gomorrah were consumed (ch. iv. 11), or it was the burning of their cities, either by accident or by the hand of the enemy, for fire and sword used to go together; thus were the towns wasted, as the country was by the grasshoppers. This fire, which God called for, did terrible execution; it devoured the great deep, as the fire that fell from heaven on Elijah's altar licked up the water that was in the trench. Though the water designed for the stopping and quenching of this fire was as the water of the great deep, yet it devoured it; for who, or what, can stand before a fire kindled by the wrath of God! It did eat up a part, a great part, of the cities where it was sent; or it was as the fire at Taberah, which consumed the outermost parts of the camp (Num. xi. 1); when some were overthrown others were as brands plucked out of the fire. All deserved to be devoured, but it ate up only a part, for God does not stir up all his wrath.
2. The prophet goes forth to meet him in the way of his judgments, and by prayer seeks to turn away his wrath, v. 2. When he saw, in vision, what dreadful work these caterpillars made, that they had eaten up in a manner all the grass of the land (he foresaw they would do so, if suffered to go on), then he said, O Lord God! forgive, I beseech thee (v. 2); cease, I beseech thee, v. 5. He that foretold the judgment in his preaching to the people, yet deprecated it in his intercessions for them. He is a prophet, and he shall pray for thee. It was the business of prophets to pray for those to whom they prophesied, and so to make it appear that though they denounced they did not desire the woeful day. Therefore, God showed his prophets the evils coming, that they might befriend the people, not only by warning them, but by praying for them, and standing in the gap, to turn away God's wrath, as Moses, that great prophet, often did. Now observe here,
(1.) The prophet's prayer: O Lord God! [1.] Forgive, I beseech thee, and take away the sin, v. 2. He sees sin at the bottom of the trouble, and therefore concludes that the pardon of sin must be at the bottom of deliverance, and prays for that in the first place. Note, Whatever calamity we are under, personal or public, the forgiveness of sin is that which we should be most earnest with God for. [2.] Cease, I beseech thee, and take away the judgment; cease the fire, cease the controversy; cause they anger towards us to cease. This follows upon the forgiveness of sin. Take away the cause and effect will cease. Note, Those whom God contends with will soon find what need they have to cry for a cessation of arms; and there are hopes that though God has begun, and proceeded far, in his controversy, yet it may be obtained.
(2.) The prophet's plea to enforce this prayer: By whom shall Jacob arise, for he is small? v. 2. And it is repeated (v. 5) and yet no vain repetition. Christ, in his agony, prayed earnestly, saying the same words, again and again. [1.] It is Jacob that he is interceding for, the professing people of God, called by his name, calling on his name, the seed of Jacob, his chosen, and in covenant with him. It it Jacob's case that is in this prayer spread before the God of Jacob. [2.] Jacob is small, very small already, weakened and brought low by former judgments; and therefore, it these come, he will be quite ruined and brought to nothing. The people are few; the dust of Jacob, which was once innumerable, is now soon counted. Those few are feeble (it is the worm Jacob, Isa. xli. 14); they are unable to help themselves or one another. Sin will soon make a great people small, will diminish the numerous, impoverish the plenteous, and weaken the courageous. [3.] By whom shall he arise? He has fallen, and cannot help himself up, and he has no friend to help him, none to raise him, unless the hand of God do it; what will become of him, then, if the hand that should raise him to stretched out against him? Note, When the state of God's church is very low and very helpless it is proper to be recommended by our prayers to God's pity.
3. God graciously lets fall his controversy, in answer to the prophet's prayer, once and again (v. 3): The Lord repented for this. He did not change his mind, for he is one mind and who can turn him? But he changed is way, took another course, and determined to deal in mercy and not in wrath. He said, It shall not be. And again (v. 6), This also shall not be. The caterpillars were countermanded, were remanded; a stop was put to the progress of the fire, and thus a reprieve was granted. See the power of prayer, of effectual fervent prayer, and how much it avails, what great things it prevails for. A stop has many a time been put to a judgment by making supplication to the Judge. This was not the first time that Israel's life was begged, and so saved. See what a blessing praying people, praying prophets, are to a land, and therefore how highly they ought to be valued. Ruin would many a time have broken in if they had not stood in the breach, and made good the pass. See how ready, how swift, God is to show mercy, how he waits to be gracious. Amos moves for a reprieve, and obtains it, because God inclines to grant it and looks about to see if there be any that will intercede for it, Isa. lix. 16. Nor are former reprieves objected against further instances of mercy, but are rather encouragements to pray and hope for them. This also shall not be, any more than that. It is the glory of God that he multiplies to pardon, that he spares, and forgives, to more than seventy times seven times.
II. We have here the rejection of those at last who had been often reprieved and yet never reclaimed, reduced to straits and yet never reduced to their God and their duty. This is represented to the prophet by a vision (v. 7, 8) and an express prediction of utter ruin, v. 9.
1. The vision is of a plumb-line, a line with a plummet at the end of it, such as masons and bricklayers use to run up a wall by, that they may work it straight and true, and by rule. (1.) Israel was a wall, a strong wall, which God himself had reared, as a bulwark, or wall of defence, to his sanctuary, which he set up among them. The Jewish church says of herself (Cant. viii. 10), I am a wall, and my breasts are like towers. This wall was made by a plumb-line, very exact and firm. So happy was its constitution, so well compacted, and every thing so well ordered according to the model; it had long stood fast as a wall of brass. But, (2.) God now stands upon this wall, not to hold it up, but to tread it down, or, rather, to consider what he should do with it. He stands upon it with a plumb-line in his hand, to take measure of it, that it may appear to be a bowing, bulging wall. Recti est index sui et oblique--This plumb-line would discover where it was crooked. Thus God would bring the people of Israel to the trial, would discover their wickedness, and show wherein they erred; and he would likewise bring his judgments upon them according to equity, would set a plumb-line in the midst of them, to mark how far their wall must be pulled down, as David measured the Moabites with a line (2 Sam. viii. 2) to put them to death. And, when God is coming to the ruin of a people, he is said to lay judgment to the line and righteousness to the plummet; for when he punishes it is with exactness. It is now determined: "I will not again pass by them any more; they shall not be spared and reprieved as they have been; their punishment shall not be turned away," ch. i. 3. Note, God's patience, which has long been sinned against, will at length be sinned away; and the time will come when those that have been spared often shall be no longer spared. My spirit shall not always strive. After frequent reprieves, yet a day of execution will come.
2. The prediction is of utter ruin, v. 9. (1.) The body of the people shall be destroyed, with all those things that were their ornament and defence. They are here called Isaac as well as Israel, the house of Isaac (v. 16), some think in allusion to the signification of Isaac's name; it is laughter; they shall become a jest among all their neighbours; their neighbours shall laugh at them. The desolation shall fasten upon their high places and their sanctuaries, either their castles or their temples, both built on high places. Their castles they thought safe, and their temples sacred as sanctuaries. These shall be laid waste, to punish them for their idolatry and to make them ashamed of their carnal confidences, which were the two things for which God had a controversy with them. When these were made desolate they might read their sin and folly in their punishment. (2.) The royal family shall sink first, as an earnest of the ruin of the whole kingdom: I will rise against the house of Jeroboam, Jeroboam the second, who was now king of the ten tribes; his family was extirpated in his son Zecharias, who was slain with the sword before the people, by Shallum who conspired against him, 2 Kings xv. 10. How unrighteous soever the instruments were, God was righteous, and in them God rose up against that idolatrous family. Even king's houses will be no shelter against the sword of God's wrath.
Adam Clarke: Commentary on the Bible - 1831
7:1: Behold, he formed grasshoppers - גבי gobai is generally understood here to signify locusts. See the notes on Joel 1 (note) and Joel 2 (note).
The shooting up of the latter growth - The early crop of grass had been already mowed and housed. The second crop or rowing, as it is called in some places, was not yet begun. By the king's mowings we may understand the first crop, a portion of which the king probably claimed as being the better hay; but the words may signify simply the prime crop, that which is the best of the whole. Houbigant thinks the shearing of the king's sheep is meant.
Albert Barnes: Notes on the Bible - 1834
7:1: And behold He formed - (that is, He was forming.) The very least things then are as much in His infinite Mind, as what we count the greatest. He has not simply made "laws of nature," as people speak, to do His work, and continue the generations of the world. He Himself was still framing them, giving them being, as our Lord saith, "My Father worketh hitherto, and I work" Joh 5:17. The same power of God is seen in creating the locust, as the universe. The creature could as little do the one as the other. But further, God was "framing" them for a special end, not of nature, but of His moral government, in the correction of man. He was "framimg the locust," that it might, at His appointed time, lay waste just those tracts which He had appointed to them. God, in this vision, opens our eyes, and lets us see Himself, framing the punishment for the deserts of the sinners, that so when hail, mildew, blight, caterpillars, or some other hitherto unknown disease, (which, because we know it not, we call by the name of the crop which it annihilates), waste our crops, we may think, not of secondary causes, but of our Judge. Lap.: "Fire and hail, snow and vapors, stormy wind, fulfill His word, Psa 148:8, in striking sinners as He wills. To be indignant with these, were like a dog who bit the stone wherewith it was hit, instead of the man who threw it." Gregory on Job L. xxxii. c. 4. L.: "He who denies that he was stricken for his own fault, what does he but accuse the justice of Him who smiteth?"
Grasshoppers - that is, locusts. The name may very possibly be derived from their "creeping" simultaneously, in vast multitudes, from the ground, which is the more observable in these creatures, which, when the warmth of spring hatches the eggs, creep forth at once in myriads. This first meaning of their name must, however, have been obliterated by use (as mostly happens), since the word is also used by Nahum of a flying locust .
The king's mowings - must have been some regalia, to meet the state-expenses. The like custom still lingers on, here and there, among us, the "first mowth" or "first vesture," that with which the fields are first clad, belonging to one person; the pasturage afterward, or "after-grass," to others. The hay-harvest probably took place some time before the grain-harvest, and the "latter grass," "after-grass," (לקשׁ leqesh) probably began to spring up at the time of the "latter rain" (מלקושׁ malqô sh). Had the grass been mourn after this rain, it would not, under the burning sun of their rainless summer, have sprung up at all. At this time, then, upon which the hope of the year depended, "in the beginning of the shooting up of the latter grass," Amos saw, in a vision, God form the locust, and "the green herb of the land" (the word includes all, that which is "for the service of man" as well as for beasts,) destroyed. Striking emblem of a state, recovering after it had been mown down, and anew overrun by a numerous enemy! Yet this need but be a passing desolation. Would they abide, or would they carry their ravages elsewhere? Amos intercedes with God, in words of that first intercession of Moses, "forgive now" Num 14:19. "By whom," he adds, "shall Jacob arise?" literally, "Who shall Jacob arise?" that is, who is he that he should arise, so weakened, so half-destroyed? Plainly, the destruction is more than one invasion of locusts in one year. The locusts are a symbol (as in Joel) in like way as the following visions are symbols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: showed: Amo 7:4, Amo 7:7, Amo 8:1; Jer 1:11-16, Jer 24:1; Eze 11:25; Zac 1:20
he: Amo 4:9; Exo 10:12-16; Isa 33:4; Joe 1:4, Joe 2:25; Nah 3:15-17
grasshoppers: or, green worms, Govai in Arabic gabee "locusts," probably in their caterpillar state, in which they are most destructive. This is supposed to have been an emblem of the first invasion of the Assyrians.
mowings: Or rather, feedings or grazings, as the people of the East make no hay. This was probably in the month of March, which is the only time of the year that the Arabs to this day feed their horses with grass.
Carl Friedrich Keil and Franz Delitzsch
7:1
The first two visions. - Amos 7:1-3. The Locusts. - Amos 7:1. "Thus the Lord Jehovah showed me; and, behold, He formed locusts in the beginning of the springing up of the second crop; and, behold, it was a second crop after the king's mowing. Amos 7:2. And it came to pass, when they had finished eating the vegetable of the land, I said, Lord Jehovah, forgive, I pray: how can Jacob stand? for he is small. Amos 7:3. Jehovah repented of this: It shall not take place, saith Jehovah." The formula, "Thus the Lord Jehovah showed me," is common to this and the three following visions (Amos 7:4, Amos 7:7, and Amos 8:1), with this trifling difference, that in the third (Amos 7:7) the subject (the Lord Jehovah) is omitted, and 'Adōnâi (the Lord) is inserted instead, after vehinnēh (and behold). הראני denotes seeing with the eyes of the mind - a visionary seeing. These visions are not merely pictures of a judgment which was ever threatening, and drawing nearer and nearer (Baur); still less are they merely poetical fictions, or forms of drapery selected arbitrarily, for the purpose of clothing the prophet's thoughts; but they are inward intuitions, produced by the Spirit of God, which set forth the punitive judgments of God. Kōh (ita, thus) points to what follows, and vehinnēh (and behold) introduces the thing seen. Amos sees the Lord form locusts. Baur proposes to alter יוצר (forming) into יצר (forms), but without any reason, and without observing that in all three visions of this chapter hinnēh is followed by a participle (קרא in Amos 7:4, and נצּב in Amos 7:7), and that the 'Adōnâi which stands before נצּב in Amos 7:7 shows very clearly that this noun is simply omitted in Amos 7:1, because 'AdōnâI Yehōvâh has immediately preceded it. גּבי (a poetical form for גּבה, analogous to שׂדי for שׂדה, and contracted into גּוב in Nahum 3:17) signifies locusts, the only question being, whether this meaning is derived from גּוּב = Arab. jâb, to cut, or from גּבה = Arab. jb‛a, to creep forth (out of the earth). The fixing of the time has an important bearing upon the meaning of the vision: viz., "at the beginning of the springing up of the second crop (of grass);" especially when taken in connection with the explanation, "after the mowings of the king." These definitions cannot be merely intended as outward chronological data. For, in the first place, nothing is known of the existence of any right or prerogative on the part of the kings of Israel, to have the early crop in the meadow land throughout the country mown for the support of their horses and mules (3Kings 18:5), so that their subjects could only get the second crop for their own cattle. Moreover, if the second crop, "after the king's mowings," were to be interpreted literally in this manner, it would decidedly weaken the significance of the vision. For if the locusts did not appear till after the king had got in the hay for the supply of his own mews, and so only devoured the second crop of grass as it grew, this plague would fall upon the people alone, and not at all upon the king. But such an exemption of the king from the judgment is evidently at variance with the meaning of this and the following visions. Consequently the definition of the time must be interpreted spiritually, in accordance with the idea of the vision. The king, who has had the early grass mown, is Jehovah; and the mowing of the grass denotes the judgments which Jehovah has already executed upon Israel. The growing of the second crop is a figurative representation of the prosperity which flourished again after those judgments; in actual fact, therefore, it denotes the time when the dawn had risen again for Israel (Amos 4:13). Then the locusts came and devoured all the vegetables of the earth. עשׂב הארץ is not the second crop; for עשׂב does not mean grass, but vegetables, the plants of the field (see at Gen 1:11). Amos 7:2 and Amos 7:3 require that this meaning should be retained. When the locusts had already eaten the vegetables of the earth, the prophet interceded, and the Lord interposed with deliverance. This intercession would have been too late after the consumption of the second crop. On the other hand, when the vegetables had been consumed, there was still reason to fear that the consumption of the second crop of grass would follow; and this is averted at the prophet's intercession. והיה for ויהי, as in 1Kings 17:48; Jer 37:11, etc. סלח־נא, pray forgive, sc. the guilt of the people (cf. Num 14:19). מי יקוּם, how (מי qualis) can Jacob (the nation of Israel) stand (not arise), since it is small? קטן, small, i.e., so poor in sources and means of help, that it cannot endure this stroke; not "so crushed already, that a very light calamity would destroy it" (Rosenmller). for נחם על, see Ex 32:14. זאת (this) refers to the destruction of the people indicated in מי יקוּם; and זאת is also to be supplied as the subject to לא תהיה.
Geneva 1599
7:1 Thus hath the Lord GOD shewed unto me; and, behold, he formed (a) grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth (b) after the king's mowings.
(a) To devour the land: and he alludes to the invading of the enemies.
(b) After the public commandment for mowing was given: or as some read, when the kings sheep were shorn.
John Gill
7:1 Thus hath the Lord showed unto me,.... What follows in this and the two chapters, before the prophet delivered what he heard from the Lord; now what he saw, the same thing, the ruin of the ten tribes, is here expressed as before, but in a different form; before in prophecy, here in vision, the more to affect and work upon the hearts of the people:
and, behold, he formed grasshoppers; or "locusts" (u), as the word is rendered, Is 33:4; and so the Septuagint here, and other versions. Kimchi interprets it, and, behold, a collection or swarm of locusts; and the Targum, a creation of them. Though Aben Ezra takes the word to be a verb, and not a noun, and the sense to be, agreeably to our version, he showed me the blessed God, who was forming locusts; it appeared to Amos, in the vision of prophecy, as if the Lord was making locusts, large and great ones, and many of them; not that this was really done, only visionally, and was an emblem of the Assyrian army, prepared and ready to devour the land of Israel; see Joel 1:4. And this was
in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings; when the first grass was mowed down, and the first crop gathered in, for the use of the king's cattle; as the later grass was just springing up, and promised a second crop, these grasshoppers or locusts were forming, which threatened the destruction of it. This must be towards the close of the summer, and when autumn was coming on, at which time naturalists tell us that locusts breed. So Aristotle (w) says, they bring forth at the going out of the summer; and of one sort of them he says, their eggs perish in the waters of autumn, or when it is a wet autumn; but in a dry autumn there is a large increase of them: and so Pliny says (x), they breed in the autumn season and lie under the earth all the winter, and appear in the spring: and Columella observes (y), that locusts are most suitably and commodiously fed with grass in autumn; which is called "cordum", or the latter grass, that comes or springs late in the year; such as this now was. The Mahometans speak (z) much of God being the Maker of locusts; they say he made them of the clay which was left at the formation of Adam; and represent him saying, I am God, nor is there any Lord of locusts besides me, who feed them, and send them for food to the people, or as a punishment to them, as I please: they call them the army of the most high God, and will not suffer any to kill them; See Gill on Rev_ 9:3; whether all this is founded on this passage of Scripture, I cannot say; however, there is no reason from thence to make the locusts so peculiarly the workmanship of God as they do, since this was only in a visionary way; though it may be observed, that it is with great propriety, agreeable to the nature of these creatures, that God is represented as forming them at such a season of the year. Some, by "the king's mowings", understand the carrying captive the ten tribes by Shalmaneser king of Assyria; so Ribera; after which things were in a flourishing state, or at least began to be so, in the two tribes under Hezekiah, when they were threatened with ruin by the army of Sennacherib, from which there was a deliverance: but as this vision, and the rest, only respect the ten tribes of Israel, "the king's mowings" of the first crop may signify the distresses of the people of Israel, in the times of Jehoahaz king of Israel, by Hazael and Benhadad kings of Syria, 4Kings 13:3; when things revived again, like the shooting up of the later grass, in the reign of Joash, and especially of Jeroboam his son, who restored the coast of Israel, the Lord having compassion on them, 4Kings 13:25; but after his death things grew worse; his son reigned but six months, and he that slew him but one; and in the reign of Menahem, that succeeded him, an invasion of the land was made by Pul king of Assyria, 4Kings 15:19; which is generally thought to be intended here. Or else, as others, it may refer to the troubles in the interregnum, after the death of Jeroboam, to his son's mounting the throne, the space of eleven years, when, and afterwards, Israel was in a declining state.
(u) "ecce fictor locustarum", Pagninus, Montanus; so Munster, Vatablus, Cocceius, Burkius. (w) Hist. Animal. l. 5. c. 28, 29. (x) Nat. Hist. l. 11. c. 29. (y) Apud Bochart. Hierozoic. par. 2. l. 4. c. 6. col. 484. (z) Vid. Bochart, ib. col. 486.
John Wesley
7:1 Thus - This is the first of five prophetic representations of what was coming upon this people. The latter growth - The shooting up of the first growth being too luxuriant, they often eat it down with cattle; but if the second growth were eat up, it marred the whole harvest. Mowed - It is supposed the first mowing of the corn in the blade was for the king's use; and after this the second springing grew up to the harvest.
Robert Jamieson, A. R. Fausset and David Brown
7:1 showed . . . me; and, behold--The same formula prefaces the three visions in this chapter, and the fourth in Amos 8:1.
grasshoppers--rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [MAURER].
the latter growth--namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it.
the king's mowings--the first-fruits of the mown grass, tyrannically exacted by the king from the people. The literal locusts, as in Joel, are probably symbols of human foes: thus the "growth" of grass "after the king's mowings" will mean the political revival of Israel under Jeroboam II (4Kings 14:25), after it had been mown down, as it were, by Hazael and Ben-hadad of Syria (4Kings 13:3), [GROTIUS].
7:27:2: Եւ եղիցի եթէ վախճանեսցէ ուտել զխոտ երկրին։ Եւ ասեմ. Տէր Տէր խնայեա՛. քանզի ո՞վ իցէ որ կանգնեսցէ զՅակոբ, զի սակաւաւո՛ր է[10528]։ [10528] Ոմանք. Որ կանգնիցէ զՅակոբ։
2 Եւ երբ այնպէս եղաւ, որ դրանք ուտելով վերջացրին երկրի խոտը,ես ասացի. «Տէ՛ր, Տէ՛ր, խնայի՛ր,որովհետեւ ո՞վ կը վերականգնի Յակոբի տունը,քանի որ նա սակաւաթիւ է:
2 Երբ անոնք երկրին խոտը ամբողջութեամբ կերան, Ես ըսի. «Ո՛վ Տէր Եհովա, կ’աղաչեմ, ներէ՛.Յակոբը ի՞նչպէս պիտի կանգնի, քանզի քիչուոր է»։
Եւ եղիցի եթէ վախճանեսցէ ուտել`` զխոտ երկրին. եւ ասեմ. [88]Տէր Տէր``, խնայեա. քանզի ո՞վ իցէ որ կանգնեսցէ զՅակոբ, զի սակաւաւոր է:

7:2: Եւ եղիցի եթէ վախճանեսցէ ուտել զխոտ երկրին։ Եւ ասեմ. Տէր Տէր խնայեա՛. քանզի ո՞վ իցէ որ կանգնեսցէ զՅակոբ, զի սակաւաւո՛ր է[10528]։
[10528] Ոմանք. Որ կանգնիցէ զՅակոբ։
2 Եւ երբ այնպէս եղաւ, որ դրանք ուտելով վերջացրին երկրի խոտը,ես ասացի. «Տէ՛ր, Տէ՛ր, խնայի՛ր,որովհետեւ ո՞վ կը վերականգնի Յակոբի տունը,քանի որ նա սակաւաթիւ է:
2 Երբ անոնք երկրին խոտը ամբողջութեամբ կերան, Ես ըսի. «Ո՛վ Տէր Եհովա, կ’աղաչեմ, ներէ՛.Յակոբը ի՞նչպէս պիտի կանգնի, քանզի քիչուոր է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 И было, когда она окончила есть траву на земле, я сказал: Господи Боже! пощади; как устоит Иаков? он очень мал.
7:2 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless συντελέσῃ συντελεω consummate; finish τοῦ ο the καταφαγεῖν κατεσθιω consume; eat up τὸν ο the χόρτον χορτος grass; plant τῆς ο the γῆς γη earth; land καὶ και and; even εἶπα επω say; speak κύριε κυριος lord; master κύριε κυριος lord; master ἵλεως ιλεως merciful; propitiously γενοῦ γινομαι happen; become τίς τις.1 who?; what? ἀναστήσει ανιστημι stand up; resurrect τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov ὅτι οτι since; that ὀλιγοστός ολιγοστος be
7:2 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אִם־ ʔim- אִם if כִּלָּה֙ killˌā כלה be complete לֶֽ lˈe לְ to אֱכֹול֙ ʔᵉḵôl אכל eat אֶת־ ʔeṯ- אֵת [object marker] עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH סְֽלַֽח־ sᵊˈlˈaḥ- סלח forgive נָ֔א nˈā נָא yeah מִ֥י mˌî מִי who יָק֖וּם yāqˌûm קום arise יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob כִּ֥י kˌî כִּי that קָטֹ֖ן qāṭˌōn קָטֹן small הֽוּא׃ hˈû הוּא he
7:2. et factum est cum consummasset comedere herbam terrae et dixi Domine Deus propitius esto obsecro quis suscitabit Iacob quia parvulus estAnd it came to pass, that when they had made an end of eating the grass of the land, I said: O Lord God, be merciful, I beseech thee: who shall raise up Jacob, for he is very little?
2. And it came to pass that when they made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: how shall Jacob stand? for he is small.
7:2. And it happened, when they had finally eaten all the grass in the land, that I said, “Lord God, be gracious, I beg you. Who will raise up Jacob, for he is little?”
7:2. And it came to pass, [that] when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he [is] small.
And it came to pass, [that] when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he [is] small:

7:2 И было, когда она окончила есть траву на земле, я сказал: Господи Боже! пощади; как устоит Иаков? он очень мал.
7:2
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
συντελέσῃ συντελεω consummate; finish
τοῦ ο the
καταφαγεῖν κατεσθιω consume; eat up
τὸν ο the
χόρτον χορτος grass; plant
τῆς ο the
γῆς γη earth; land
καὶ και and; even
εἶπα επω say; speak
κύριε κυριος lord; master
κύριε κυριος lord; master
ἵλεως ιλεως merciful; propitiously
γενοῦ γινομαι happen; become
τίς τις.1 who?; what?
ἀναστήσει ανιστημι stand up; resurrect
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
ὅτι οτι since; that
ὀλιγοστός ολιγοστος be
7:2
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
אִם־ ʔim- אִם if
כִּלָּה֙ killˌā כלה be complete
לֶֽ lˈe לְ to
אֱכֹול֙ ʔᵉḵôl אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
סְֽלַֽח־ sᵊˈlˈaḥ- סלח forgive
נָ֔א nˈā נָא yeah
מִ֥י mˌî מִי who
יָק֖וּם yāqˌûm קום arise
יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
כִּ֥י kˌî כִּי that
קָטֹ֖ן qāṭˌōn קָטֹן small
הֽוּא׃ hˈû הוּא he
7:2. et factum est cum consummasset comedere herbam terrae et dixi Domine Deus propitius esto obsecro quis suscitabit Iacob quia parvulus est
And it came to pass, that when they had made an end of eating the grass of the land, I said: O Lord God, be merciful, I beseech thee: who shall raise up Jacob, for he is very little?
7:2. And it happened, when they had finally eaten all the grass in the land, that I said, “Lord God, be gracious, I beg you. Who will raise up Jacob, for he is little?”
7:2. And it came to pass, [that] when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he [is] small.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. При виде бедствия, угрожающего народу, пророк обращается с молитвой к Господу о помиловании: - И было, когда она окончила (Vehajah im killah) есть траву на земле, я сказал: непонято, почему пророк обращается к Богу после того, как бедствие совершилось и саранча окончила есть траву земли. Ввиду этого комментаторы предлагают поправку текста приведенного выражения, - именно, вместе vehajah imkilah читают, как в Быт XXIV:15. Vojehi terem killah, прежде чем она поела траву (Велльгаузен), или Vajehi hu mekalleh (Торрей). У LXX слав. выражение передано в смысле вопроса: "и будет (т. е. являлся вопрос или опасение), аще скончает ядый траву земную", что хорошо соответствует контексту. - Как устоит (mijakum) Иаков. LXX читали mijakim jaakov, tiV anasthsei Iak., слав. "кто возставит Иакова"; также и Вульг.: qniss suscitabit. Некоторые комментаторы (Юнгеров) предпочитают это чтение мезоретскому, в котором возбуждает недоумение слово mi (= кто, а не как). - Он очень мал, т. е. имеет мало средств, чтобы подняться после бедствия.
Adam Clarke: Commentary on the Bible - 1831
7:2: By whom shall Jacob arise? - The locusts, the symbols of the many enemies that had impoverished Jerusalem, having devoured much of the produce of the land, were proceeding, till, at the intercession of the prophet, they were removed. Then, seeing in the light of prophecy the nation in every sense brought low, he cries, "By whom shall Jacob arise? for he is small." Calmet justly remarks: "After the death of Jeroboam the second, the kingdom, so flourishing and powerful before, was reduced to such weakness that it was obliged to have recourse to strangers for support. Menahem applied to Pul, king of Assyria, whence arose the final misery of the state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: when: Exo 10:15; Rev 9:4
O Lord: Amo 7:5; Exo 32:11, Exo 32:12, Exo 34:9; Num 14:17-19; Jer 14:7, Jer 14:20, Jer 14:21; Dan 9:19; Jam 5:15, Jam 5:16
by whom shall Jacob arise: or, who of (or for) Jacob shall stand, Isa 51:19; Eze 9:8, Eze 11:13
for: Psa 12:1, Psa 44:24-26; Isa 37:4; Jer 42:2; Zac 4:10
John Gill
7:2 And it came to pass, that when they had made an end of eating the grass of the land,.... That is, the grasshoppers or locusts; when in the vision it seemed to the prophet that almost all the grass of the land was eaten up, and they were going to seize upon the corn, and other fruits of the earth: this signifies not Sennacherib's invasion of the land of Judea, but Pul's invasion of the land of Israel, whose army seemed like these locusts; and spreading themselves over the land, threatened it with desolation, as these locusts seemed to have wholly consumed all the grass of the land; then the prophet said what follows:
then I said, O Lord God, forgive, I beseech thee; the sins of the people, as the Targum, which were the cause of these locusts coming, or of the Assyrian army invading the land; and the prophet prays that God would avert this judgment, signified in this vision, or remove it, which is often in Scripture meant by the forgiveness of sin, Ex 32:31; this is the business of the prophets and ministers of the Lord, to intercede for a people when ruin is near; and happy is that people, when they have such to stand up in the breach for them. The argument the prophet uses is,
by whom shall Jacob arise? for he is small; or "little" (a); like the first shooting up of the grass, after it has been own: or, as Noldius (b) renders it, "how otherwise should Jacob stand?" and so Kimchi, how should there be a standing for him? that is, unless God forgives his sin, and turns away his wrath, how shall he stand up under the weight of his sins, which must lie upon him, unless forgiven? and how shall he bear the wrath and indignation of God for them? and so if any sinner is not forgiven, how shall he stand before God to serve and worship him now? or at his tribunal with confidence hereafter? or sustain his wrath and displeasure to all eternity? see Ps 130:3; or, "who of" or "in Jacob shall stand" (c)? not one will be left; all must be cut off, if God forgive not; for all are sinners, there are none without sin: or, "who shall stand for Jacob?" (d) or intercede for him? it will be to no purpose, if God is inexorable: so the Targum,
"who will stand and ask "pardon" for their sins?''
or, "who will raise up Jacob?" (e) from that low condition in which he is, or likely to be in, if God forgive not, and does not avert the judgment threatened, to a high and glorious state of prosperity and happiness; for, if all are cut off, there will be none left to be instruments of such a work: "for he is small"; few in number, and greatly weakened by one calamity or another; and, if this should take place, would be fewer and weaker still. So the church of Christ, which is often signified by Jacob, is sometimes in a very low estate; the number of converts few; has but a little strength to bear afflictions, perform duty, and withstand enemies; it is a day of small things with it, with respect to light and knowledge, and the exercise of grace, especially faith; when some like the prophet are concerned for it, by whom it shall arise; the God of Jacob can cause it to arise, and can raise up instruments for such service, and make his ministers, and the ministry of the word and ordinances, means of increasing the number, stature, spiritual light, knowledge, grace, and strength of his people.
(a) "parvulus", V. L. Pagninus, Montanus; "parvus", Junius & Tremellius, Piscator, Cocceius. (b) "quomodo (alias) surgeret Jacob?" Concord. Ebr. Part. p. 60. No. 1979. "quomodo consistet?" Liveleus; "quomodo surget Jacob?" Drusius. (c) "Quis staret, Jahacobo?" Junius & Tremellius; "quis remaneret Jacobo?" Piscator. (d) "Quis stabit pro Jacobo?" Mercerus. (e) "Quis suseitabit Jahacob?" V. L. Pagninus, Montanus, Vatablus.
John Wesley
7:2 It came to pass - In the vision. By whom - How shall any of Jacob escape, if thou dost cast him down?
Robert Jamieson, A. R. Fausset and David Brown
7:2 by whom shall Jacob arise?--If Thou, O God, dost not spare, how can Jacob maintain his ground, reduced as he is by repeated attacks of the Assyrians, and erelong about to be invaded by the Assyrian Pul (4Kings 15:19-20)? Compare Is 51:19. The mention of "Jacob" is a plea that God should "remember for them His covenant" with their forefather, the patriarch (Ps 106:45).
he is small--reduced in numbers and in strength.
7:37:3: Ապաշաւեա՛ Տէր ՚ի վերայ այդորիկ. եւ այդ եւս մի՛ լիցի՝ ասէ Տէր[10529]։ [10529] Ոսկան. Ապաշաւեաց Տէր ՚ի վերայ։ Ոմանք. ՚Ի վերայ այսորիկ. եւ այդ մի՛ եւս լիցի։
3 Գթա՛ այդ բանի համար, Տէ՛ր»: «Դա այլեւս չի լինի», - ասում է Տէրը:
3 Տէրը ասոր համար զղջաց։«Ասիկա պիտի չըլլայ», ըսաւ Տէրը։
Ապաշաւեաց Տէր ի վերայ այդորիկ. Եւ այդ եւս մի՛ լիցի, ասէ Տէր:

7:3: Ապաշաւեա՛ Տէր ՚ի վերայ այդորիկ. եւ այդ եւս մի՛ լիցի՝ ասէ Տէր[10529]։
[10529] Ոսկան. Ապաշաւեաց Տէր ՚ի վերայ։ Ոմանք. ՚Ի վերայ այսորիկ. եւ այդ մի՛ եւս լիցի։
3 Գթա՛ այդ բանի համար, Տէ՛ր»: «Դա այլեւս չի լինի», - ասում է Տէրը:
3 Տէրը ասոր համար զղջաց։«Ասիկա պիտի չըլլայ», ըսաւ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 И пожалел Господь о том; >, сказал Господь.
7:3 μετανόησον μετανοεω reconsider; yield κύριε κυριος lord; master ἐπὶ επι in; on τούτῳ ουτος this; he καὶ και and; even τοῦτο ουτος this; he οὐκ ου not ἔσται ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master
7:3 נִחַ֥ם niḥˌam נחם repent, console יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon זֹ֑את zˈōṯ זֹאת this לֹ֥א lˌō לֹא not תִהְיֶ֖ה ṯihyˌeh היה be אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:3. misertus est Dominus super hoc non erit dixit DominusThe Lord had pity upon this: It shall not be, said the Lord.
3. The LORD repented concerning this: It shall not be, saith the LORD.
7:3. The Lord has been merciful about this. “It will not be,” said the Lord.
7:3. The LORD repented for this: It shall not be, saith the LORD.
The LORD repented for this: It shall not be, saith the LORD:

7:3 И пожалел Господь о том; <<не будет сего>>, сказал Господь.
7:3
μετανόησον μετανοεω reconsider; yield
κύριε κυριος lord; master
ἐπὶ επι in; on
τούτῳ ουτος this; he
καὶ και and; even
τοῦτο ουτος this; he
οὐκ ου not
ἔσται ειμι be
λέγει λεγω tell; declare
κύριος κυριος lord; master
7:3
נִחַ֥ם niḥˌam נחם repent, console
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
זֹ֑את zˈōṯ זֹאת this
לֹ֥א lˌō לֹא not
תִהְיֶ֖ה ṯihyˌeh היה be
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:3. misertus est Dominus super hoc non erit dixit Dominus
The Lord had pity upon this: It shall not be, said the Lord.
7:3. The Lord has been merciful about this. “It will not be,” said the Lord.
7:3. The LORD repented for this: It shall not be, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. По молитве пророка Господь пощадил Израиля. Описанное в ст. 1-3: видение саранчи большинство комментаторов понимают в буквальном смысле, как угрозу нашествием саранчи. Церковные учители св. Ефрем Сирин, блаж. Феодорит и Иероним, а также некоторые из позднейших экзегетов (Гроций, Юнгеров), не ограничиваясь буквальным пониманием слов пророка, изъясняют видение, как пророчество об опустошении израильской земли ассириянами, вавилонянами и другими народами.
Adam Clarke: Commentary on the Bible - 1831
7:3: The Lord repented - Changed his purpose of destroying them by the locusts. See Amo 7:6.
Albert Barnes: Notes on the Bible - 1834
7:3: The Lord repented for this - God is said to "repent, to have strong compassion upon" or "over" evil, which He has either inflicted Deu 32:36; Ch1 21:15, or has said that He would inflict Exo 32:12; Joe 2:13; Jon 3:10; Jer 18:8, and which, upon repentance or prayer, He suspends or checks. Here, Amos does not intercede until after the judgment had been, in part, inflicted. He prayed, when in vision the locust "had made an end of eating the grass of the land," and when "the fire had eaten up a part." Nor, until Israel had suffered what these visions foretold, was he "small," either in his own or in human sight, or in relation to his general condition. The "this" then, "of which God repented" and said, "it shall not be," is that further undefined evil, which His first infliction threatened. Evil and decay do not die out, but destroy. Oppression does not weary itself out, but increases. Visitations of God are tokens of His displeasure, and, in the order of His justice, rest on the sinner. Pul and Tiglath-pileser, when they came with their armies on Israel, were instruments of God's chastening. According to the ways of God's justice, or of man's ambition, the evil now begun, would have continued, but that God, at the prayer of the prophet, said, "Hitherto shalt thou come, and no further" Job 38:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Amo 7:6; Deu 32:36; Ch1 21:15; Psa 106:45; Hos 11:8; Joe 2:14; Jon 3:10; Jam 5:16
Geneva 1599
7:3 The LORD (c) repented for this: It shall not be, saith the LORD.
(c) That is, stopped this plague at my prayer.
John Gill
7:3 The Lord repented for this,.... He heard the prayer of the prophet, and at his intercession averted, the threatened judgment; thus the effectual fervent prayer of a righteous man avails much, Jas 5:16; this is spoken after the manner of men; as men, when they repent of a thing, desist from it, so the Lord desisted from going on with this judgment; he did not change his mind, but changed the dispensations of his providence according to his mind and will:
Tit shall not be, saith the Lord; these grasshoppers or locusts, the Assyrian army, shall not at this time destroy the land of Israel: Pul king of Assyria took a sum of money of the king of Israel, and so turned back, and stayed not in the land, 4Kings 15:19.
John Wesley
7:3 Repented - This is spoken after the manner of men.
Robert Jamieson, A. R. Fausset and David Brown
7:3 repented for this--that is, of this. The change was not in the mind of God (Num 2:19; Jas 1:17), but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer (Jas 5:16-18), as it would have been just for Him to have let judgment take its course at once on the guilty nation, but for the prayer of one or two righteous men in it (compare Gen 18:23-33; 1Kings 15:11; Jer 42:10). The repentance of the sinner, and God's regard to His own attributes of mercy and covenanted love, also cause God outwardly to deal with him as if he repented (Jon 3:10), whereas the change in outward dealing is in strictest harmony with God's own unchangeableness.
Tit shall not be--Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.
7:47:4: Ա՛յսպէս եցոյց ինձ Տէր Տէր. եւ ահա կոչեաց դատաստան հրով Տէր Տէր. եւ եկեր զխորս բազումս, եւ եկեր զվիճակն[10530]։ [10530] Օրինակ մի. Եւ եկեր զխոտս բազումս, եւ եկեր զվի՛՛։
4 Այսպիսի մի տեսիլք ցոյց տուեց ինձ Տէր Աստուածը.ահա կրակով դատաստան արեց Տէր Աստուածը,կրակը լափեց շատ խորութիւններ եւ կերաւ երկրի մի մասը:
4 Տէր Եհովան ինծի ասիկա ցուցուց։Ահա Տէր Եհովան կրակը կը կանչէր, որպէս զի անով դատաստան ընէ։Անիկա մեծ անդունդը կերաւ, Արտերը սպառեց։
Այսպէս եցոյց ինձ Տէր Տէր, եւ ահա կոչեաց դատաստան հրով Տէր Տէր. եւ եկեր զխորս բազումս, եւ եկեր զվիճակն:

7:4: Ա՛յսպէս եցոյց ինձ Տէր Տէր. եւ ահա կոչեաց դատաստան հրով Տէր Տէր. եւ եկեր զխորս բազումս, եւ եկեր զվիճակն[10530]։
[10530] Օրինակ մի. Եւ եկեր զխոտս բազումս, եւ եկեր զվի՛՛։
4 Այսպիսի մի տեսիլք ցոյց տուեց ինձ Տէր Աստուածը.ահա կրակով դատաստան արեց Տէր Աստուածը,կրակը լափեց շատ խորութիւններ եւ կերաւ երկրի մի մասը:
4 Տէր Եհովան ինծի ասիկա ցուցուց։Ահա Տէր Եհովան կրակը կը կանչէր, որպէս զի անով դատաստան ընէ։Անիկա մեծ անդունդը կերաւ, Արտերը սպառեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 Такое видение открыл мне Господь Бог: вот, Господь Бог произвел для суда огонь, и он пожрал великую пучину, пожрал и часть земли.
7:4 οὕτως ουτως so; this way ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master καὶ και and; even ἰδοὺ ιδου see!; here I am ἐκάλεσεν καλεω call; invite τὴν ο the δίκην δικη justice ἐν εν in πυρὶ πυρ fire κύριος κυριος lord; master καὶ και and; even κατέφαγε κατεσθιω consume; eat up τὴν ο the ἄβυσσον αβυσσος abyss τὴν ο the πολλὴν πολυς much; many καὶ και and; even κατέφαγεν κατεσθιω consume; eat up τὴν ο the μερίδα μερις portion
7:4 כֹּ֤ה kˈō כֹּה thus הִרְאַ֨נִי֙ hirʔˈanî ראה see אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold קֹרֵ֛א qōrˈē קרא call לָ lā לְ to רִ֥ב rˌiv ריב contend בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH וַ wa וְ and תֹּ֨אכַל֙ ttˈōḵal אכל eat אֶת־ ʔeṯ- אֵת [object marker] תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean רַבָּ֔ה rabbˈā רַב much וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֵֽלֶק׃ ḥˈēleq חֵלֶק share
7:4. haec ostendit mihi Dominus Deus et ecce vocabat iudicium ad ignem Dominus Deus et devoravit abyssum multam et comedit simul partemThese things the Lord God shewed to me: and behold the Lord called for judgment unto fire, and it devoured the great deep, and ate up a part at the same time.
4. Thus the Lord GOD shewed me: and, behold, the Lord GOD called to contend by fire; and it devoured the great deep, and would have eaten up the land.
7:4. These things the Lord God has revealed to me. And behold, the Lord God called for judgment unto fire, and it devoured the manifold abyss, and it consumed simultaneously in every direction.
7:4. Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part.
Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part:

7:4 Такое видение открыл мне Господь Бог: вот, Господь Бог произвел для суда огонь, и он пожрал великую пучину, пожрал и часть земли.
7:4
οὕτως ουτως so; this way
ἔδειξέν δεικνυω show
μοι μοι me
κύριος κυριος lord; master
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐκάλεσεν καλεω call; invite
τὴν ο the
δίκην δικη justice
ἐν εν in
πυρὶ πυρ fire
κύριος κυριος lord; master
καὶ και and; even
κατέφαγε κατεσθιω consume; eat up
τὴν ο the
ἄβυσσον αβυσσος abyss
τὴν ο the
πολλὴν πολυς much; many
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
τὴν ο the
μερίδα μερις portion
7:4
כֹּ֤ה kˈō כֹּה thus
הִרְאַ֨נִי֙ hirʔˈanî ראה see
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
קֹרֵ֛א qōrˈē קרא call
לָ לְ to
רִ֥ב rˌiv ריב contend
בָּ בְּ in
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
וַ wa וְ and
תֹּ֨אכַל֙ ttˈōḵal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean
רַבָּ֔ה rabbˈā רַב much
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֵֽלֶק׃ ḥˈēleq חֵלֶק share
7:4. haec ostendit mihi Dominus Deus et ecce vocabat iudicium ad ignem Dominus Deus et devoravit abyssum multam et comedit simul partem
These things the Lord God shewed to me: and behold the Lord called for judgment unto fire, and it devoured the great deep, and ate up a part at the same time.
7:4. These things the Lord God has revealed to me. And behold, the Lord God called for judgment unto fire, and it devoured the manifold abyss, and it consumed simultaneously in every direction.
7:4. Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6. Описание второго видения пророка - видения огня. Общий смысл описания и отдельные выражения не вполне ясны. - Вот, Господь Бог произвел (kore) для суда (lariv) огонь (baesch): евр. текст приведенного выражения передают различно, именно - "призвал для суда огонь" (LXX и слав. "се призва прю во огни"), "провозгласил, что Он идет наказать огнем" (Эвальд), "вызвал на тяжбу огонь" (Харпер) и др. - И он пожрал великую пучину (eth-thechom rabbah), пожрал и часть земли (еthehachelek): thechom rabbu - бездна, океан, тот хаос, из которого был образован мир (Быт I:2); или те подземные воды, которые, по представлению древних евреев питали источники и реки. В последнем случае, под огнем, пожравшим пучину, естественно разуметь солнечный жар, страшную засуху, под действием которого иссохли подземные воды. Слово cheiek (часть, удел) комментаторы обыкновенно понимают о части земли, как пояснено в нашем переводе, и именно о части земли израильской. То, что огонь пожрал и часть земли израильской, и побудило пророка ходатайствовать пред Господом о прекращении бедствия. К сказанному должно добавить, что и второе видение некоторые комментаторы (блаж. Феодорит, Ефрем Сир, Кейль) понимают в смысле иносказательном как предвозвещение в образе нашествия врагов или вообще гневa Божия; огонь - гнев Божий, великая пучина - языческий мир, часть земли - народ Израильский.
Adam Clarke: Commentary on the Bible - 1831
7:4: The Lord God called to contend by fire - Permitted war, both civil and foreign, to harass the land, after the death of Jeroboam the second. These wars would have totally destroyed it, had not the prophet interceded.
It devoured the great deep, and did eat up a part - We are here to understand the partially destructive wars which afterwards took place; for the Lord causes all these things to pass before the eyes of Amos in the vision of prophecy; and intimates that, at the intercession of his prophets, total ruin should be prevented.
Albert Barnes: Notes on the Bible - 1834
7:4: God called to contend by fire - that is, He "called" His people to maintain their cause with Him "by fire," as He says, "I will plead" in judgment "with him" (Gog) "with" (that is," by") pestilence and blood" Eze 38:22; and, "by fire and by His sword will the Lord plead with all flesh" Isa 66:16; and, "The Lord standeth up to plead and standeth to judge the people" Isa 3:13. Man, by rebellion, challenges God's Omnipotence. He will have none of Him; he will find his own happiness for himself, apart from God and in defiance of Him and His laws; he plumes himself on his success, and accounts his strength or wealth or prosperity the test of the wisdom of his policy. God, sooner or later, accepts the challenge. He brings things to the issue, which man had chosen. He "enters into judgment" (Isa 3:14, etc.) with him. If man escapes with impunity, then he had chosen well, in rejecting God and choosing his own ways. If not, what folly and misery was his short-sighted choice; short-lived in its gain; its loss, eternal! "Fire" stands as the symbol and summary of God's most terrible judgments. It spares nothing, leaves nothing, not even the outward form of what it destroys. Here it is plainly a symbol, since it destroys "the sea" also, which shall be destroyed only by the fire of the Day of Judgment, when "the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" Pe2 3:10. The sea is called the "great deep," only in the most solemn language, as the history of the creation or the flood, the Psalms and poetical books. Here it is used, in order to mark the extent of the desolation represented in the vision.
And did eat up a part - Rather literally, "The portion," that is, probably the definite "portion" foreappointed by God to captivity and desolation. This probably our English Version meant by "a part." For although God calls Himself "the Portion" of Israel Deu 32:9; Jer 10:16; Zac 2:12, and of those who are His (Psa 16:5; Psa 73:26, etc; Jer 10:16), and reciprocally He calls the people "the Lord's portion Jer 12:10, and the land, the portion Mic 2:4 of God's people; yet the land is nowhere called absolutely "the portion," nor was the country of the ten tribes specially "the portion," given by God. Rather God exhibits in vision to the prophet, the ocean burned up, and "the portion" of Israel, upon which His judgments were first to fall. To this Amos points, as "the portion." God knew "the portion," which Tiglath-Pileser would destroy, and when he came and had carried captive the east and north of Israel, the pious in Israel would recognize the second, more desolating scourge, foretold by Amos; they would own that it was at the prayer of the prophet that it was stayed and went no further, and would await what remained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: showed: Amo 7:1, Amo 7:7; Rev 4:1
called: This is supposed to denote the invasion of Tiglathpileser, which threatened entire destruction. Amo 1:4, Amo 1:7, Amo 4:11, Amo 5:6; Exo 9:23, Exo 9:24; Lev 10:2; Num 16:35; Isa 27:4, Isa 66:15, Isa 66:16; Jer 4:4, Jer 21:12; Joe 2:30; Mic 1:4; Nah 1:6; Heb 1:7
Carl Friedrich Keil and Franz Delitzsch
7:4
The Devouring Fire. - Amos 7:4. "Thus the Lord Jehovah showed me: and, behold, the Lord Jehovah called to punish with fire; and it devoured the great flood, and devoured the portion. Amos 7:5. And I said, Lord Jehovah, leave off, I pray: how can Jacob stand? for it is small. Amos 7:6. Jehovah repented of this; this also shall not take place, said the Lord Jehovah." That the all-devouring fire represents a much severer judgment than that depicted under the figure of the locusts, is generally acknowledged, and needs no proof. But the more precise meaning of this judgment is open to dispute, and depends upon the explanation of the fourth verse. The object to קרא is לריב בּאשׁ, and ריב is to be taken as an infinitive, as in Is 3:13 : He called to strive (i.e., to judge or punish) with fire. There is no necessity to supply ministros suos here. The expression is a concise one, for "He called to the fire to punish with fire" (for the expression and the fact, compare Is 66:16). This fire devoured the great flood. Tehōm rabbâh is used in Gen 7:11 and Is 51:10, etc., to denote the unfathomable ocean; and in Gen 1:2 tehōm is the term applied to the immense flood which surrounded and covered the globe at the beginning of the creation. ואכלה, as distinguished from ותּאכל, signifies an action in progress, or still incomplete (Hitzig). The meaning therefore is, "it also devoured (began to devour) 'eth-hachēleq;" i.e., not the field, for a field does not form at all a fitting antithesis to the ocean; and still less "the land," for chēleq never bears this meaning; but the inheritance or portion, namely, that of Jehovah (Deut 32:9), i.e., Israel. Consequently tehōm rabbâh cannot, of course, signify the ocean as such. For the idea of the fire falling upon the ocean, and consuming it, and then beginning to consume the land of Israel, by which the ocean was bounded (Hitzig), would be too monstrous; nor is it justified by the simple remark, that "it was as if the last great conflagration (2Pet 3:10) had begun" (Schmieder). As the fire is to earthly fire, but the fire of the wrath of God, and therefore a figurative representation of the judgment of destruction; and as hachēleq (the portion) is not the land of Israel, but according to Deuteronomy (l.c.) Israel, or the people of Jehovah; so tehōm rabbâh is not the ocean, but the heathen world, the great sea of nations, in their rebellion against the kingdom of God. The world of nature in a state of agitation is a frequent symbol in the Scriptures for the agitated heathen world (e.g., Ps 46:3; Ps 93:3-4). On the latter passage, Delitzsch has the following apt remark: "The stormy sea is a figurative representation of the whole heathen world, in its estrangement from God, and enmity against Him, or the human race outside the true church of God; and the rivers are figurative representations of the kingdoms of the world, e.g., the Nile of the Egyptian (Jer 46:7-8), the Euphrates of the Assyrian (Is 8:7-8), or more precisely still, the arrow-swift Tigris of the Assyrian, and the winding Euphrates of the Babylonian (Is 27:1)." This symbolism lies at the foundation of the vision seen by the prophet. The world of nations, in its rebellion against Jehovah, the Lord and King of the world, appears as a great flood, like the chaos at the beginning of the creation, or the flood which poured out its waves upon the globe in the time of Noah. Upon this flood of nations does fire from the Lord fall down and consume them; and after consuming them, it begins to devour the inheritance of Jehovah, the nation of Israel also. The prophet then prays to the Lord to spare it, because Jacob would inevitably perish in this conflagration; and the Lord gives the promise that "this shall not take place," so that Israel is plucked like a firebrand out of the fire (Amos 4:11).
If we inquire now into the historical bearing of these two visions, so much is priori clear, - namely, that both of them not only indicate judgments already past, but also refer to the future, since no fire had hitherto burned upon the surface of the globe, which had consumed the world of nations and threatened to annihilate Israel. If therefore there is an element of truth in the explanation given by Grotius to the first vision, "After the fields had been shorn by Benhadad (4Kings 13:3), and after the damage which was then sustained, the condition of Israel began to flourish once more during the reign of Jeroboam the son of Joash, as we see from 4Kings 14:15," according to which the locusts would refer to the invasion on the part of the Assyrians in the time of Pul; this application is much too limited, neither exhausting the contents of the first vision, nor suiting in the smallest degree the figure of the fire. The "mowing of the king" (Amos 7:1) denotes rather all the judgments which the Lord had hitherto poured out upon Israel, embracing everything that the prophet mentions in Amos 4:6-10. The locusts are a figurative representation of the judgments that still await the covenant nation, and will destroy it even to a small remnant, which will be saved through the prayers of the righteous. The vision of the fire has a similar scope, embracing all the past and all the future; but this also indicates the judgments that fall upon the heathen world, and will only receive its ultimate fulfilment in the destruction of everything that is ungodly upon the face of the earth, when the Lord comes in fire to strive with all flesh (Is 66:15-16), and to burn up the earth and all that is therein, on the day of judgment and perdition of ungodly men (2Pet 3:7, 2Pet 3:10-13). The removal of the two judgments, however, by Jehovah in consequence of the intercession of the prophet, shows that these judgments are not intended to effect the utter annihilation of the nation of God, but simply its refinement and the rooting out of the sinners from the midst of it, and that, in consequence of the sparing mercy of God, a holy remnant of the nation of God will be left. The next two visions refer simply to the judgment which awaits the kingdom of the ten tribes in the immediate future.
Geneva 1599
7:4 Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, (d) and it devoured the great deep, and did eat up a part.
(d) Meaning, that God's indignation was inflamed against the stubbornness of this people.
John Gill
7:4 Thus hath the Lord showed unto me,.... Another vision after this manner:
and, behold, the Lord God called to contend by fire; gave out that he would have a controversy with his people Israel, and proclaimed the time when he would try the cause with them, and that by fire: or he called his family, as Jarchi; that is, his angels, as Kimchi, to cause fire to descend upon Israel, as upon Sodom and Gomorrah; so other Rabbins Kimchi mentions: or, as he interprets it, the scorching heat of the sun, like fire that restrained the rain, dried up the plants, and lessened the waters of the river, and so brought on a general drought, and in consequence famine: or rather a foreign army, involving them in war, burning their cities and towns; see Amos 1:4;
and it devoured the great deep; it seemed, as if it did; as the fire from heaven, in Elijah's time, licked up the water in the trench, 3Kings 18:38; so this, coming at God's command, seemed to dry up the whole ocean; by which may be meant the multitude of people, nations, and kingdoms, subdued by the Assyrians; see Rev_ 17:15;
and did eat up a part; a part of a field, as Jarchi and Aben Ezra; of the king's field, Amos 7:1; as Kimchi; showing, as he observes, that the reigning king was a bad king, and that this was for his sin: or rather a part of the land of Israel; and so refers, as is generally thought, to Tiglathpileser's invasion of the land, who carried captive a part of it, 4Kings 15:29.
John Wesley
7:4 Shewed - In vision. Called - Commanded fire from heaven. A part - Of the land too.
Robert Jamieson, A. R. Fausset and David Brown
7:4 called to contend--that is with Israel judicially (Job 9:3; Is 66:16; Ezek 38:22). He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare Amos 4:6-11), [MAURER]. Rather, war (Num 21:28), namely, Tiglath-pileser [GROTIUS].
devoured the . . . deep--that is a great part of Israel, whom he carried away. Waters are the symbol for many people (Rev_ 17:15).
did eat up a part--namely, all the land (compare Amos 4:7) of Israel east of Jordan (1Chron 5:26; Is 9:1). This was a worse judgment than the previous one: the locusts ate up the grass: the fire not only affects the surface of the ground, but burns up the very roots and reaches even to the deep.
7:57:5: Եւ ասեմ. Տէր Տէր դադարեցո՛ զայդ. քանզի ո՞վ է որ յարուցանէ զՅակոբ, զի սակաւաւո՛ր է[10531]։ [10531] Ոմանք. Որ յարուցանիցէ զՅա՛՛։
5 Ես ասացի. «Տէ՛ր Աստուած, դադարեցրո՛ւ դա,որովհետեւ ո՞վ է, որ ոտքի կը կանգնեցնի Յակոբի տունը,քանի որ նա սակաւաթիւ է:
5 Ու ես ըսի. «Ո՛վ Տէր Եհովա, կ’աղաչեմ, դադարէ՛.Յակոբը ի՞նչպէս պիտի կանգնի, քանզի քիչուոր է»։
Եւ ասեմ. Տէր Տէր, դադարեցո զայդ. քանզի ո՞վ է որ յարուցանէ զՅակոբ, զի սակաւաւոր է:

7:5: Եւ ասեմ. Տէր Տէր դադարեցո՛ զայդ. քանզի ո՞վ է որ յարուցանէ զՅակոբ, զի սակաւաւո՛ր է[10531]։
[10531] Ոմանք. Որ յարուցանիցէ զՅա՛՛։
5 Ես ասացի. «Տէ՛ր Աստուած, դադարեցրո՛ւ դա,որովհետեւ ո՞վ է, որ ոտքի կը կանգնեցնի Յակոբի տունը,քանի որ նա սակաւաթիւ է:
5 Ու ես ըսի. «Ո՛վ Տէր Եհովա, կ’աղաչեմ, դադարէ՛.Յակոբը ի՞նչպէս պիտի կանգնի, քանզի քիչուոր է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 И сказал я: Господи Боже! останови; как устоит Иаков? он очень мал.
7:5 καὶ και and; even εἶπα επω say; speak κύριε κυριος lord; master κύριε κυριος lord; master κόπασον κοπαζω exhausted; abate δή δη in fact τίς τις.1 who?; what? ἀναστήσει ανιστημι stand up; resurrect τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov ὅτι οτι since; that ὀλιγοστός ολιγοστος be
7:5 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH חֲדַל־ ḥᵃḏal- חדל cease נָ֔א nˈā נָא yeah מִ֥י mˌî מִי who יָק֖וּם yāqˌûm קום arise יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּ֥י kˌî כִּי that קָטֹ֖ן qāṭˌōn קָטֹן small הֽוּא׃ hˈû הוּא he
7:5. et dixi Domine Deus quiesce obsecro quis suscitabit Iacob quia parvulus estAnd I said: O Lord God, cease, I beseech thee, who shall raise up Jacob, for he is a little one?
5. Then said I, O Lord GOD, cease, I beseech thee: how shall Jacob stand? for he is small.
7:5. And I said, “Lord God, cease, I beg you. Who will raise up Jacob, for he is little?”
7:5. Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he [is] small.
Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he [is] small:

7:5 И сказал я: Господи Боже! останови; как устоит Иаков? он очень мал.
7:5
καὶ και and; even
εἶπα επω say; speak
κύριε κυριος lord; master
κύριε κυριος lord; master
κόπασον κοπαζω exhausted; abate
δή δη in fact
τίς τις.1 who?; what?
ἀναστήσει ανιστημι stand up; resurrect
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
ὅτι οτι since; that
ὀλιγοστός ολιγοστος be
7:5
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
חֲדַל־ ḥᵃḏal- חדל cease
נָ֔א nˈā נָא yeah
מִ֥י mˌî מִי who
יָק֖וּם yāqˌûm קום arise
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
כִּ֥י kˌî כִּי that
קָטֹ֖ן qāṭˌōn קָטֹן small
הֽוּא׃ hˈû הוּא he
7:5. et dixi Domine Deus quiesce obsecro quis suscitabit Iacob quia parvulus est
And I said: O Lord God, cease, I beseech thee, who shall raise up Jacob, for he is a little one?
7:5. And I said, “Lord God, cease, I beg you. Who will raise up Jacob, for he is little?”
7:5. Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he [is] small.
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Albert Barnes: Notes on the Bible - 1834
7:5: As our Lord repeated the same words in the Garden, so Amos interceded with God with words, all but one, the same, and with the same plea, that, if God did not help, Israel was indeed helpless. Yet a second time God spared Israel. To human sight, what so strange and unexpected, as that the Assyrian and his army, having utterly destroyed the kingdom of Damascus, and carried away its people, and having devoured, like fire, more than half of Israel, rolled back like an ebb-tide, swept away to ravage other countries, and spared the capital? And who, looking at the mere outside of things, would have thought that that tide of fire was rolled back, not by anything in that day, but by the prophet's prayer some 47 years before? Man would look doubtless for motives of human policy, which led Tiglath-pileser to accept tribute from Pekah, while he killed Rezin; and while he carried off all the Syrians of Damascus, to leave half of Israel to be removed by his successor.
Humanly speaking, it was a mistake. He "scotched" his enemy only, and left him to make alliance with Egypt, his rival, who disputed with him the possession of the countries which lay between them. If we knew the details of Assyrian policy, we might know what induced him to turn aside in his conquest. There were, and always are, human motives. They do not interfere with the ground in the mind of God, who directs and controls them. Even in human contrivances, the wheels, interlacing one another, and acting one on the other, do but transmit, the one to the other, the motion and impulse which they have received from the central force. The Rev_olution of the earth around its own center does not interfere with, rather it is a condition of its Rev_olving round the center of our system, and, amidst the alternations of night and day, brings each several portion within the influence of the sun around which it Rev_olves. The affairs of human kingdoms have their own subordinate centers of human policy, yet even thereby they the more Rev_olve in the circuit of God's appointment. In the history of His former people God gives us a glimpse into a hidden order of things, the secret spring and power of His wisdom, which sets in motion that intricate and complex machinery which alone we see, and in the sight of which people lose the consciousness of the unseen agency. While man strives with man, prayer, suggested by God, moves God, the Ruler of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: cease: Amo 7:2; Psa 85:4; Isa 10:25
for: Amo 7:2, Amo 7:3; Isa 1:9; Jer 30:19
John Gill
7:5 Then said I, O Lord God, cease, I beseech thee,.... From destroying the land; suffer not this calamity to proceed any further; using the same argument as before:
by whom shall Jacob arise? for he is small; See Gill on Amos 7:2.
7:67:6: Ապաշաւեա՛ Տէր ՚ի վերայ այդորիկ. եւ այդ եւս մի՛ լիցի՝ ասէ Տէր[10532]։ [10532] Ոսկան. Ապաշաւեաց Տէր ՚ի վերայ։ Ոմանք. Մի՛ լիցի ասէ Տէր Տէր։
6 Գթա՛ այդ բանի համար, Տէ՛ր»:«Դա այլեւս չի լինի», - ասում է Տէրը:
6 Տէրը ասոր համար զղջաց։«Ասիկա պիտի չըլլայ», ըսաւ Տէր Եհովան։
Ապաշաւեաց Տէր ի վերայ այդորիկ. Եւ այդ եւս մի լիցի` ասէ Տէր Տէր:

7:6: Ապաշաւեա՛ Տէր ՚ի վերայ այդորիկ. եւ այդ եւս մի՛ լիցի՝ ասէ Տէր[10532]։
[10532] Ոսկան. Ապաշաւեաց Տէր ՚ի վերայ։ Ոմանք. Մի՛ լիցի ասէ Տէր Տէր։
6 Գթա՛ այդ բանի համար, Տէ՛ր»:«Դա այլեւս չի լինի», - ասում է Տէրը:
6 Տէրը ասոր համար զղջաց։«Ասիկա պիտի չըլլայ», ըսաւ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 И пожалел Господь о том; >, сказал Господь Бог.
7:6 μετανόησον μετανοεω reconsider; yield κύριε κυριος lord; master ἐπὶ επι in; on τούτῳ ουτος this; he καὶ και and; even τοῦτο ουτος this; he οὐ ου not μὴ μη not γένηται γινομαι happen; become λέγει λεγω tell; declare κύριος κυριος lord; master
7:6 נִחַ֥ם niḥˌam נחם repent, console יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon זֹ֑את zˈōṯ זֹאת this גַּם־ gam- גַּם even הִיא֙ hî הִיא she לֹ֣א lˈō לֹא not תִֽהְיֶ֔ה ṯˈihyˈeh היה be אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
7:6. misertus est Dominus super hoc sed et istud non erit dixit Dominus DeusThe Lord had pity upon this. Yea this also shall not be, said the Lord God.
6. The LORD repented concerning this: This also shall not be, saith the Lord GOD.
7:6. The Lord has been merciful about this. “And even this will not be,” said the Lord God.
7:6. The LORD repented for this: This also shall not be, saith the Lord GOD.
The LORD repented for this: This also shall not be, saith the Lord GOD:

7:6 И пожалел Господь о том; <<и этого не будет>>, сказал Господь Бог.
7:6
μετανόησον μετανοεω reconsider; yield
κύριε κυριος lord; master
ἐπὶ επι in; on
τούτῳ ουτος this; he
καὶ και and; even
τοῦτο ουτος this; he
οὐ ου not
μὴ μη not
γένηται γινομαι happen; become
λέγει λεγω tell; declare
κύριος κυριος lord; master
7:6
נִחַ֥ם niḥˌam נחם repent, console
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
זֹ֑את zˈōṯ זֹאת this
גַּם־ gam- גַּם even
הִיא֙ הִיא she
לֹ֣א lˈō לֹא not
תִֽהְיֶ֔ה ṯˈihyˈeh היה be
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
7:6. misertus est Dominus super hoc sed et istud non erit dixit Dominus Deus
The Lord had pity upon this. Yea this also shall not be, said the Lord God.
7:6. The Lord has been merciful about this. “And even this will not be,” said the Lord God.
7:6. The LORD repented for this: This also shall not be, saith the Lord GOD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: Jdg 2:18, Jdg 10:16; Psa 90:13, Psa 135:14; Jer 26:19; Jon 4:2
John Gill
7:6 The Lord repented for this,.... He heard the prophet's prayer, and desisted from going on with the threatened destruction:
this also shall not be, saith the Lord God; the whole land shall not be destroyed, only a part of it carried captive.
7:77:7: Ա՛յսպէս եցոյց ինձ Տէր Տէր. եւ ահա այր մի կայր ՚ի վերայ ադամանտեա՛յ պարսպի, եւ ՚ի ձեռին իւրում ադամանտ[10533]։ [10533] Այլք. Ադամանդեայ... ադամադ։
7 Այսպիսի մի տեսիլք ցոյց տուեց ինձ Տէր Աստուածը.ահա մի մարդ կանգնած էր ադամանդեայ պարսպի վրայ,ձեռքին՝ մի ադամանդ:
7 Եւ ինծի ցուցուց։Տէրը կապարալարով շինուած պարսպի մը վրայ կայներ էր Ու ձեռքը կապարալար մը կար։
Այսպէս եցոյց ինձ [89]Տէր Տէր. եւ ահա այր մի կայր ի վերայ ադամանդեայ պարսպի``, եւ ի ձեռին իւրում [90]ադամանդ:

7:7: Ա՛յսպէս եցոյց ինձ Տէր Տէր. եւ ահա այր մի կայր ՚ի վերայ ադամանտեա՛յ պարսպի, եւ ՚ի ձեռին իւրում ադամանտ[10533]։
[10533] Այլք. Ադամանդեայ... ադամադ։
7 Այսպիսի մի տեսիլք ցոյց տուեց ինձ Տէր Աստուածը.ահա մի մարդ կանգնած էր ադամանդեայ պարսպի վրայ,ձեռքին՝ մի ադամանդ:
7 Եւ ինծի ցուցուց։Տէրը կապարալարով շինուած պարսպի մը վրայ կայներ էր Ու ձեռքը կապարալար մը կար։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 Такое видение открыл Он мне: вот, Господь стоял на отвесной стене, и в руке у Него свинцовый отвес.
7:7 οὕτως ουτως so; this way ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband ἑστηκὼς ιστημι stand; establish ἐπὶ επι in; on τείχους τειχος wall ἀδαμαντίνου αδαμαντινος and; even ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him ἀδάμας αδαμας untamed; unconquerable
7:7 כֹּ֣ה kˈō כֹּה thus הִרְאַ֔נִי hirʔˈanî ראה see וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord נִצָּ֖ב niṣṣˌāv נצב stand עַל־ ʕal- עַל upon חֹומַ֣ת ḥômˈaṯ חֹומָה wall אֲנָ֑ךְ ʔᵃnˈāḵ אֲנָךְ plummet וּ û וְ and בְ vᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand אֲנָֽךְ׃ ʔᵃnˈāḵ אֲנָךְ plummet
7:7. haec ostendit mihi et ecce Dominus stans super murum litum et in manu eius trulla cementariiThese things the Lord shewed to me: and behold the Lord was standing upon a plastered wall, and in his hand a mason's trowel.
7. Thus he shewed me: and, behold, the Lord stood beside a wall made by a plumbline, with a plumbline in his hand.
7:7. These things the Lord revealed to me. And behold, the Lord was standing near a plastered wall, and in his hand was a mason’s trowel.
7:7. Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, with a plumbline in his hand.
Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, with a plumbline in his hand:

7:7 Такое видение открыл Он мне: вот, Господь стоял на отвесной стене, и в руке у Него свинцовый отвес.
7:7
οὕτως ουτως so; this way
ἔδειξέν δεικνυω show
μοι μοι me
κύριος κυριος lord; master
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀνὴρ ανηρ man; husband
ἑστηκὼς ιστημι stand; establish
ἐπὶ επι in; on
τείχους τειχος wall
ἀδαμαντίνου αδαμαντινος and; even
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
ἀδάμας αδαμας untamed; unconquerable
7:7
כֹּ֣ה kˈō כֹּה thus
הִרְאַ֔נִי hirʔˈanî ראה see
וְ wᵊ וְ and
הִנֵּ֧ה hinnˈē הִנֵּה behold
אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord
נִצָּ֖ב niṣṣˌāv נצב stand
עַל־ ʕal- עַל upon
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
אֲנָ֑ךְ ʔᵃnˈāḵ אֲנָךְ plummet
וּ û וְ and
בְ vᵊ בְּ in
יָדֹ֖ו yāḏˌô יָד hand
אֲנָֽךְ׃ ʔᵃnˈāḵ אֲנָךְ plummet
7:7. haec ostendit mihi et ecce Dominus stans super murum litum et in manu eius trulla cementarii
These things the Lord shewed to me: and behold the Lord was standing upon a plastered wall, and in his hand a mason's trowel.
7:7. These things the Lord revealed to me. And behold, the Lord was standing near a plastered wall, and in his hand was a mason’s trowel.
7:7. Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, with a plumbline in his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9. Описание видения пророка в ст. 7-9: понимается различно вследствие того, что значение слова anach, переданного в нашем тексте словами свинцовый отвес, спорно, так как anach есть apax legom. LXX перевели словом adamaV адамант - твердый камень, имеющий вид железа (слав. "и се муж стояй на ограде адамантове, и в pуце его адамант"), Акила - ganwsiV, блестящий предмет, Феодотион - thkomenon. С переводом LXX соглашаются и некоторые новые комментаторы, понимая anach в смысле железа, образ которого обозначает в видении предстоящее разрешение (Condamin, Revue bibl. 1900, 586). Блаж. Иероним принимал anach в значении "полировального свинца", которым выравнивали и обмазывали стены для придания им крепости и красоты. По объяснению блаж. Иеронима, пророк видел Господа стоящего на стене, обмазанной свинцом (евр. al-chomath anach), и с свинцом в руках. Стена, обмазанная свинцом, образ народа Божия; стояние Господа на стене - с свинцом в руках - образ того, что Господь охранял свой народ и как бы украсил его своими благодеяниями. Слова Господа: вот, положу отвес среди народа Моего означают, что отныне Господь прекращает укрепление и украшение стены, т. е. народа Израильского, что свинец Он передает самому народу, который должен уже сам заботиться о себе. Толкование блаж. Иеронима принимают и католические богословы (Кнабенбауер Гоонакер). В рус. тексте слово anach понято в смысле свинцовый отвес, употребляемый для выравнивания и исправления кривизны, а выражение al-chomath anach переведено: на отвесной (вертикальной) стене. Согласно этому переводу смысл видения тот, что Иегова прилагает свинцовый отвес к жизни народа ("положу отвес среди народа Моего") Израильского, чтобы определить, насколько прямы пути его; и вот, всюду уклонения и кривизны, которые доселе прощал Господь, но которые Он теперь накажет. Такого понимания ст. 7-8: держатся многие комментаторы (Харпер, Велльг., Новак, Юнгеров). Но едва ли это понимание может быть предпочитаемо толкованию блаж. Иеронима. Если принимать anach в значении отвеса, то неясно, какой смысл имеет образ chomathi anach стены отвесной и затем отмечает пророк то, что стена была отвесная, когда других стен и не бывает. Равным образом, не вполне ясно, каким образом выражение положу отвес среди народа Моего может указывать на предстоящее разрушение, когда отвес есть инструмент, употребляемый при создании, при постройке. В качестве инструментов, употребляемых при разрушении, в Библии (Ис ХXXIV:11; ср. 4: Цар ХXI:13) называется вервь разорения (ka-thohu) и отвес уничтожения (avnej-vohu).
Adam Clarke: Commentary on the Bible - 1831
7:7: With a plumbline in his hand - This appears to be intended as an emblem of strict justice, and intimated that God would now visit them according to their iniquities.
Albert Barnes: Notes on the Bible - 1834
7:7: Stood upon - (Rather "over" "a wall" made by "a plumbline;" lit. "a wall of a plumbline," that is, (as our's has it) "made" straight, perpendicular, "by" it. The wall had been "made by a lead" or "plumbline;" by it, that is, according to it, it should e destroyed. God had made it upright, He had given to it an undeviating rule of right, He had watched over it, to keep it, as He made it. Now "He stood over it," fixed in His purpose, to destroy it. He marked its inequalities. Yet this too in judgment. He destroys it by that same rule of right wherewith He had built it. By that law, that right, those providential leadings, that grace, which we have received, by the same we are judged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: a wall: Sa2 8:2; Kg2 21:13; Isa 28:17, Isa 34:11; Lam 2:8; Eze 40:3; Zac 2:1, Zac 2:2; Rev 11:1, Rev 21:15
Carl Friedrich Keil and Franz Delitzsch
7:7
The Third Vision. - Amos 7:7. "Thus he showed me: and, behold, the Lord stood upon a wall made with a plumb-line, and a plumb-line in His hand. Amos 7:8. And Jehovah said to me, What seest thou, Amos? And I said, A plumb-line. And the Lord said, Behold, I put a plumb-line in the midst of my people Israel: I shall pass by it no more. Amos 7:9. And the sacrificial heights of Isaac are laid waste, and the holy things of Israel destroyed; and I rise up against the house of Jeroboam with the sword." The word אנך, which only occurs here, denotes, according to the dialects and the Rabbins, tin or lead, here a plumb-line. Chōmath 'ănâkh is a wall built with a plumb-line, i.e., a perpendicular wall, a wall built with mechanical correctness and solidity. Upon this wall Amos sees the Lord standing. The wall built with a plumb-line is a figurative representation of the kingdom of God in Israel, as a firm and well-constructed building. He holds in His hand a plumb-line. The question addressed to the prophet, "What does he see?" is asked for the simple purpose of following up his answer with an explanation of the symbol, as in Jer 1:11, Jer 1:13, since the plumb-line was used for different purposes, - namely, not only for building, but partly also for pulling buildings down (compare 4Kings 21:13; Is 34:11). Jehovah will lay it beqerebh ‛ammı̄, to the midst of His people, and not merely to an outward portion of it, in order to destroy this building. He will no longer spare as He has done hitherto. עבר ל, to pass by any one without taking any notice of him, without looking upon his guilt or punishing him; hence, to spare, - the opposite of עבר בּקרב in Amos 5:17. The destruction will fall upon the idolatrous sanctuaries of the land, the bâmōth (see at 3Kings 3:2), i.e., the altars of the high places, and the temples at Bethel, at Daniel (see at 3Kings 12:29), and at Gilgal (see Amos 4:4). Isaac (ישׂחק, a softened form for יצחק, used here and at v. 16, as in Jer 33:26) is mentioned here instead of Jacob, and the name is used as a synonym for Israel of the ten tribes. Even the house of Jeroboam, the reigning royal family, is to perish with the sword (קם על as in Is 31:2). Jeroboam is mentioned as the existing representative of the monarchy, and the words are not to be restricted to the overthrow of his dynasty, but announce the destruction of the Israelitish monarchy, which actually was annihilated when this dynasty was overthrown. The destruction of the sacred places and the overthrow of the monarchy involve the dissolution of the kingdom. Thus does Amos himself interpret his own words in Amos 7:11 and Amos 7:17.
Geneva 1599
7:7 Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, (e) with a plumbline in his hand.
(e) Signifying that this would be the last measuring of the people, and that he would defer his judgment no longer.
John Gill
7:7 Thus he showed me,.... A third vision, which was in the following manner:
and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand: this "wall" was the people of Israel, who were built up as a wall, firm and strong; and so stood against their enemies, while supported by the Lord, and he stood by them. The Septuagint version is, "an adamantine wall". In their constitution, both civil and ecclesiastic, they were formed according to the good and righteous laws of God, which may be signified by the plumbline; and so the Targum renders it, "the wall of judgment". And now the Lord appears standing upon this wall, to trample it down, and not to support it; and with a plumbline in his hand, to examine and try whether this wall was as it was first erected; whether it did not bulge out, and vary from its former structure, and was not according to the line and rule of his divine word, which was a rule of righteousness.
John Wesley
7:7 By a plumb - line - Strongly and beautifully built.
Robert Jamieson, A. R. Fausset and David Brown
7:7 wall made by a plumb-line--namely, perpendicular.
7:87:8: Եւ ասէ ցիս Տէր. Զի՞նչ տեսանես Ա՛մովս։ Եւ ասեմ. Ադամա՛նտ։ Եւ ասէ ցիս Տէր. Ահաւասիկ ես հաստատեցից ադամանտ ՚ի մէջ ժողովրդեան իմոյ Իսրայէլի, եւ ո՛չ եւս յաւելից անցուցանել զնովաւ։
8 Եւ ասաց ինձ Տէրը. «Ի՞նչ ես տեսնում, Ամո՛ս»:Ես ասացի՝ ադամանդ: Տէրն ասաց ինձ. «Ահաւասիկ ես ադամանդ պիտի հաստատեմ Իսրայէլի իմ ժողովրդի մէջեւ այլեւս ոչ մի յանցանք չեմ ներելու նրան:
8 Եւ Տէրը ինծի ըսաւ.«Ի՞նչ կը տեսնես, ո՛վ Ամովս»։Ու ես ըսի. «Կապարալար մը»։Տէրը ըսաւ.«Ահա ես իմ ժողովուրդիս Իսրայէլի մէջ կապարալար մը կը դնեմ. Ա՛լ անոնց անօրէնութիւնը անտես պիտի չընեմ։
Եւ ասէ ցիս Տէր. Զի՞նչ տեսանես Ամովս: Եւ ասեմ. [91]Ադամանդ: Եւ ասէ ցիս Տէր. Ահաւասիկ ես հաստատեցից [92]ադամանդ ի մէջ ժողովրդեան իմոյ Իսրայելի, եւ ոչ եւս յաւելից [93]անցուցանել զնովաւ:

7:8: Եւ ասէ ցիս Տէր. Զի՞նչ տեսանես Ա՛մովս։ Եւ ասեմ. Ադամա՛նտ։ Եւ ասէ ցիս Տէր. Ահաւասիկ ես հաստատեցից ադամանտ ՚ի մէջ ժողովրդեան իմոյ Իսրայէլի, եւ ո՛չ եւս յաւելից անցուցանել զնովաւ։
8 Եւ ասաց ինձ Տէրը. «Ի՞նչ ես տեսնում, Ամո՛ս»:Ես ասացի՝ ադամանդ: Տէրն ասաց ինձ. «Ահաւասիկ ես ադամանդ պիտի հաստատեմ Իսրայէլի իմ ժողովրդի մէջեւ այլեւս ոչ մի յանցանք չեմ ներելու նրան:
8 Եւ Տէրը ինծի ըսաւ.«Ի՞նչ կը տեսնես, ո՛վ Ամովս»։Ու ես ըսի. «Կապարալար մը»։Տէրը ըսաւ.«Ահա ես իմ ժողովուրդիս Իսրայէլի մէջ կապարալար մը կը դնեմ. Ա՛լ անոնց անօրէնութիւնը անտես պիտի չընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 И сказал мне Господь: что ты видишь, Амос? Я ответил: отвес. И Господь сказал: вот, положу отвес среди народа Моего, Израиля; не буду более прощать ему.
7:8 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me τί τις.1 who?; what? σὺ συ you ὁρᾷς οραω view; see Αμως αμως Amōs; Amos καὶ και and; even εἶπα επω say; speak ἀδάμαντα αδαμας and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐντάσσω εντασσω in μέσῳ μεσος in the midst; in the middle λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel οὐκέτι ουκετι no longer μὴ μη not προσθῶ προστιθημι add; continue τοῦ ο the παρελθεῖν παρερχομαι pass; transgress αὐτόν αυτος he; him
7:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to מָֽה־ mˈā- מָה what אַתָּ֤ה ʔattˈā אַתָּה you רֹאֶה֙ rōʔˌeh ראה see עָמֹ֔וס ʕāmˈôs עָמֹוס Amos וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say אֲנָ֑ךְ ʔᵃnˈāḵ אֲנָךְ plummet וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord הִנְנִ֨י hinnˌî הִנֵּה behold שָׂ֤ם śˈām שׂים put אֲנָךְ֙ ʔᵃnāḵ אֲנָךְ plummet בְּ bᵊ בְּ in קֶ֨רֶב֙ qˈerev קֶרֶב interior עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not אֹוסִ֥יף ʔôsˌîf יסף add עֹ֖וד ʕˌôḏ עֹוד duration עֲבֹ֥ור ʕᵃvˌôr עבר pass לֹֽו׃ lˈô לְ to
7:8. et dixit Dominus ad me quid tu vides Amos et dixi trullam cementarii et dixit Dominus ecce ego ponam trullam in medio populi mei Israhel non adiciam ultra superinducere eumAnd the Lord said to me: What seest thou, Amos? And I said: A mason's trowel. And the Lord said: Behold, I will lay down the trowel in the midst of my people Israel. I will plaster them over no more.
8. And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel; I will not again pass by them any more:
7:8. And the Lord said to me, “What do you see, Amos?” And I said, “A mason’s trowel.” And the Lord said, “Behold, I will place the trowel in the midst of my people Israel. I will no longer plaster over them.
7:8. And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:
And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:

7:8 И сказал мне Господь: что ты видишь, Амос? Я ответил: отвес. И Господь сказал: вот, положу отвес среди народа Моего, Израиля; не буду более прощать ему.
7:8
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
τί τις.1 who?; what?
σὺ συ you
ὁρᾷς οραω view; see
Αμως αμως Amōs; Amos
καὶ και and; even
εἶπα επω say; speak
ἀδάμαντα αδαμας and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐντάσσω εντασσω in
μέσῳ μεσος in the midst; in the middle
λαοῦ λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
οὐκέτι ουκετι no longer
μὴ μη not
προσθῶ προστιθημι add; continue
τοῦ ο the
παρελθεῖν παρερχομαι pass; transgress
αὐτόν αυτος he; him
7:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
מָֽה־ mˈā- מָה what
אַתָּ֤ה ʔattˈā אַתָּה you
רֹאֶה֙ rōʔˌeh ראה see
עָמֹ֔וס ʕāmˈôs עָמֹוס Amos
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
אֲנָ֑ךְ ʔᵃnˈāḵ אֲנָךְ plummet
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
הִנְנִ֨י hinnˌî הִנֵּה behold
שָׂ֤ם śˈām שׂים put
אֲנָךְ֙ ʔᵃnāḵ אֲנָךְ plummet
בְּ bᵊ בְּ in
קֶ֨רֶב֙ qˈerev קֶרֶב interior
עַמִּ֣י ʕammˈî עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹֽא־ lˈō- לֹא not
אֹוסִ֥יף ʔôsˌîf יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
עֲבֹ֥ור ʕᵃvˌôr עבר pass
לֹֽו׃ lˈô לְ to
7:8. et dixit Dominus ad me quid tu vides Amos et dixi trullam cementarii et dixit Dominus ecce ego ponam trullam in medio populi mei Israhel non adiciam ultra superinducere eum
And the Lord said to me: What seest thou, Amos? And I said: A mason's trowel. And the Lord said: Behold, I will lay down the trowel in the midst of my people Israel. I will plaster them over no more.
7:8. And the Lord said to me, “What do you see, Amos?” And I said, “A mason’s trowel.” And the Lord said, “Behold, I will place the trowel in the midst of my people Israel. I will no longer plaster over them.
7:8. And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:8: I will set a plumbline - I will visit them by justice without any mixture of mercy.
Albert Barnes: Notes on the Bible - 1834
7:8: Amos, what seest thou? - o: "He calls the prophet by name, as a familiar friend, known and approved by Him, as He said to Moses, "I know thee by name" Exo 33:12, Exo 33:17. For "the Lord knoweth them that are His. What seest thou?" Ti2 2:19. God had twice heard the prophet. Two judgments upon His people He had mitigated, not upon their repentance, but on the single intercession of the prophet. After that, He willed to be no more entreated. And so He exhibits to Amos a symbol, whose meaning He does not explain until He had pronounced their doom. "The plumbline" was used in pulling down, as well as in building up. Whence Jeremiah says, "The Lord hath purposed to destroy the wall of the daughter of Zion; He hath stretched out a line; He hath not withdrawn His hand from destroying; therefore He made the rampart and wall to lament" Lam 2:8 : and Isaiah; "He shall stretch out upon it the line of wasteness" (as in Gen 1:2) "and the stone of emptiness" Isa 34:11 (as in Gen 1:2): and God said of Judah, "I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab" Kg2 21:13.
Accordingly God explains the vision, "Behold I will set," that is, shortly, (literally, "am setting") "a plumbline in the midst of My people Israel." The wall, then, is not the emblem of Samaria or of any one city. It is the strength and defense of the whole people, whatever held it together, and held out the enemy. As in the vision to Belshazzar, the word "Tekel," He "weighed," was explained, "Thou art weighed in the balances and art found wanting" Dan 5:27, so God here applies the plumbline, at once to convict and to destroy upon conviction. In this Judgment, as at the Last Day, God would not condemn, without having first made clear the justice of His condemnation. He sets it "in the midst of" His "people," showing that He would make trial of all, one by one, and condemn in proportion to the guilt of each. But the day of grace being past, the sentence was to be final. "I will not pass by them," literally, "I will not pass over" (that is, their transgressions) "to them (as in Amo 8:2) anymore," that is, I will no more forgive them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: Amos: Jer 1:11-13; Zac 5:2
a plumbline: This was an emblem of strict justice; and intimated that God would now visit them according to their iniquities.
I will set: Lam 2:8
I will not: Amo 8:2; Jer 15:6; Eze 7:2-9; Mic 7:18; Nah 1:8, Nah 1:9
John Gill
7:8 And the Lord said unto me, Amos, what seest thou?.... This question was put to him, the rather, since he was silent, and did not upon this vision, as the former, make any supplication to the Lord; as also, because this vision portended something of moment and importance, which he would have the prophet attend to:
and I said, a plumbline; the same word as before, and is differently rendered, as already observed. The Vulgate Latin version renders it, "a plasterer's" or "mason's trowel"; with which they lay their plaster and mortar on in building: the Septuagint, an adamant: and which, by Pliny (f), is called "anachites"; a word in sound near to this here used: the Targum renders it, "judgment": but Jarchi and Aben Ezra observe, that in the Arabic tongue it signifies lead or tin, as it does (g); and so a line with lead at the end of it;
then said the Lord, behold, I will set a plumbline in the midst of my people Israel; take an exact account of their actions, and see how they agree or disagree with the rule of the word; and in the most strict and righteous manner deal with them for their sins and transgressions, "lay judgment to the line, and righteousness to the plummet", Is 28:17;
I will not again pass by them any more; wink at their sins, and overlook their transgressions, by not correcting and punishing for them; or will not pardon them, but inflict punishment on them. So the Targum,
"behold, I will exercise judgment in the midst of my people Israel, and I will not add any more to pardon them.''
Though some understand it of God's making such an utter end of them, that he should no more "pass through them" (h), to destroy them, having done it at once, and thoroughly.
(f) Nat. Hist. l. 3. c. 4. (g) "plumbum, sive nigrum, sive album puriusque", Camusus; "plumbum et stannum", Ibn Maruph apud Golium, col. 176. Avicenna apud Castel. col. 161. Vid. Hottinger. Smegma Oriental. l. 1. c. 7. p. 122. (h) "non adjiciam ultra pertransire eum", Montanus; "non ultra per eum transibit", some in Mercerus.
John Wesley
7:8 Set a plumb - line - I will exactly measure the whole ten tribes. Pass by them - I will no more forbear, but will pull down all that is faulty.
Robert Jamieson, A. R. Fausset and David Brown
7:8 plumb-line in . . . midst of . . . Israel--No longer are the symbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (compare Gen 18:33). The plummet line was used not only in building, but in destroying houses (4Kings 21:13; Is 28:17; Is 34:11; Lam 2:8). It denotes that God's judgments are measured out by the most exact rules of justice. Here it is placed "in the midst" of Israel, that is, the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very center. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it and carried away Israel captive finally to Assyria (4Kings 17:3, 4Kings 17:5-6, 4Kings 17:23).
not . . . pass by . . . any more--not forgive them any more (Amos 8:2; Prov 19:11; Mic 7:18).
7:97:9: Եւ ապականեսցին բագինք կատակութեան, եւ մեհեանք Իսրայէլի աւերեսցին. եւ յարեայց ՚ի վերայ տանն Յերոբովամայ սրո՛վ։
9 Պիտի ապականուեն նրանց ուրախութեան բագինները,պիտի աւերուեն Իսրայէլի մեհեանները,եւ ես սուր պիտի բարձրացնեմ Յերոբովամի տան վրայ»:
9 Իսահակին բարձր տեղերը աւերակ պիտի ըլլան Ու Իսրայէլին սրբարանները պիտի աւերուին Ու Յերոբովամին տանը վրայ սուրով պիտի ելլեմ»։
Եւ ապականեսցին բագինք կատակութեան, եւ մեհեանք`` Իսրայելի աւերեսցին. եւ յարեայց ի վերայ տանն Յերոբովամայ սրով:

7:9: Եւ ապականեսցին բագինք կատակութեան, եւ մեհեանք Իսրայէլի աւերեսցին. եւ յարեայց ՚ի վերայ տանն Յերոբովամայ սրո՛վ։
9 Պիտի ապականուեն նրանց ուրախութեան բագինները,պիտի աւերուեն Իսրայէլի մեհեանները,եւ ես սուր պիտի բարձրացնեմ Յերոբովամի տան վրայ»:
9 Իսահակին բարձր տեղերը աւերակ պիտի ըլլան Ու Իսրայէլին սրբարանները պիտի աւերուին Ու Յերոբովամին տանը վրայ սուրով պիտի ելլեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 И опустошены будут {жертвенные} высоты Исааковы, и разрушены будут святилища Израилевы, и восстану с мечом против дома Иеровоамова.
7:9 καὶ και and; even ἀφανισθήσονται αφανιζω obscure; hide βωμοὶ βωμος pedestal τοῦ ο the γέλωτος γελως laughter καὶ και and; even αἱ ο the τελεταὶ τελετη the Ισραηλ ισραηλ.1 Israel ἐξερημωθήσονται εξερημοω and; even ἀναστήσομαι ανιστημι stand up; resurrect ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household Ιεροβοαμ ιεροβοαμ in ῥομφαίᾳ ρομφαια broadsword
7:9 וְ wᵊ וְ and נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate בָּמֹ֣ות bāmˈôṯ בָּמָה high place יִשְׂחָ֔ק yiśḥˈāq יִשְׂחָק Isaac וּ û וְ and מִקְדְּשֵׁ֥י miqdᵊšˌê מִקְדָּשׁ sanctuary יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יֶחֱרָ֑בוּ yeḥᵉrˈāvû חרב be dry וְ wᵊ וְ and קַמְתִּ֛י qamtˈî קום arise עַל־ ʕal- עַל upon בֵּ֥ית bˌêṯ בַּיִת house יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam בֶּ be בְּ in † הַ the חָֽרֶב׃ פ ḥˈārev . f חֶרֶב dagger
7:9. et demolientur excelsa idoli et sanctificationes Israhel desolabuntur et consurgam super domum Hieroboam in gladioAnd the high places of the idol shall be thrown down, and the sanctuaries of Israel shall be laid waste: and I will rise up against the house of Jeroboam with the sword.
9. and the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
7:9. And the heights of the idol will be demolished, and the sanctuaries of Israel will be desolate. And I will rise up against the house of Jeroboam with the sword.”
7:9. And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword:

7:9 И опустошены будут {жертвенные} высоты Исааковы, и разрушены будут святилища Израилевы, и восстану с мечом против дома Иеровоамова.
7:9
καὶ και and; even
ἀφανισθήσονται αφανιζω obscure; hide
βωμοὶ βωμος pedestal
τοῦ ο the
γέλωτος γελως laughter
καὶ και and; even
αἱ ο the
τελεταὶ τελετη the
Ισραηλ ισραηλ.1 Israel
ἐξερημωθήσονται εξερημοω and; even
ἀναστήσομαι ανιστημι stand up; resurrect
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
Ιεροβοαμ ιεροβοαμ in
ῥομφαίᾳ ρομφαια broadsword
7:9
וְ wᵊ וְ and
נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate
בָּמֹ֣ות bāmˈôṯ בָּמָה high place
יִשְׂחָ֔ק yiśḥˈāq יִשְׂחָק Isaac
וּ û וְ and
מִקְדְּשֵׁ֥י miqdᵊšˌê מִקְדָּשׁ sanctuary
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יֶחֱרָ֑בוּ yeḥᵉrˈāvû חרב be dry
וְ wᵊ וְ and
קַמְתִּ֛י qamtˈî קום arise
עַל־ ʕal- עַל upon
בֵּ֥ית bˌêṯ בַּיִת house
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
בֶּ be בְּ in
הַ the
חָֽרֶב׃ פ ḥˈārev . f חֶרֶב dagger
7:9. et demolientur excelsa idoli et sanctificationes Israhel desolabuntur et consurgam super domum Hieroboam in gladio
And the high places of the idol shall be thrown down, and the sanctuaries of Israel shall be laid waste: and I will rise up against the house of Jeroboam with the sword.
7:9. And the heights of the idol will be demolished, and the sanctuaries of Israel will be desolate. And I will rise up against the house of Jeroboam with the sword.”
7:9. And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Предстоящее разрушение коснется прежде всего высот и святилищ, так как они главным образом отвлекали народ от пути правды и являлись средоточием беззакония. Вместо собственного имени Исаака LXX поставили нарицательное (bwmoi) gelwtoV, в слав. "требища смеха", выражая этим мысль о значении высот (святилища, достойные осмеяния). - И восстану с мечем против дома Иеровоамова: в этих словах содержится угроза не дому Иеровоама I-го, как предполагает св. Ефрем Сирин, потому что зтот дом давно уже был истреблен (3: Цар XV:27-30), а царствующему дому Иеровоама II-го. В таком именно смысле, как видно из дальнейшего, и поняты были слова пророка Вефильским жрецом Амасией. Определение Божие о доме Иеровоама II-го вскоре осуществилось: при Селлуме, царе израильском, был убит сын Иеровоама Захария и погибла вся его фамилия (4: Цар XV:10).
Adam Clarke: Commentary on the Bible - 1831
7:9: And the high places of Isaac shall be desolate - Their total destruction is at hand. The high place of Isaac was Beer-sheba, where Isaac had built an altar to the Lord, Gen 26:25. This high place, which had been abused to idolatrous uses, was demolished by Josiah, king of Judah, as we read in Kg2 23:8, for he defiled all the high places from Geba to Beersheba.
I will rise against the house of Jeroboam - The Lord had promised to Jehu, the ancestor of Jeroboam, that his family should sit on the throne of Israel to the fourth generation. Zechariah, the son of Jeroboam, was the fourth in order after Jehu; and on him the threatening in this verse fell; for he was murdered by Shallum after he had reigned six months, and in him the family became extinct. See Kg2 10:30; Kg2 15:8-10.
Albert Barnes: Notes on the Bible - 1834
7:9: The high places of Isaac - He probably calls the ten tribes by the name of Isaac, as well as of Israel, in order to contrast their deeds with the blameless, gentle piety of Isaac, as well as the much-tried faithfulness of Israel. It has been thought too that he alludes to the first meaning of the name of Isaac. His name was given from the joyous laughter at the unheard-of promise of God, to give children to those past age; their high places should be a laughter, but the laughter of mockery . The "sanctuaries" were perhaps the two great idol-temples at Bethel and Dan, over against the one "sanctuary" of God at Jerusalem; the "high places" were the shrines of idolatry, especially where God had shown mercy to the patriarchs and Israel, but also all over the land. All were to be wasted, because all were idolatrous.
I will rise against the house of Jeroboam with the sword - God speaks after the manner of people, who, having been still, arise against the object of their enmity. He makes Himself so far one with the instruments of His sentence, that, what they do, He ascribes to Himself. Jeroboam II must, from his military success, have been popular among his people. Successful valor is doubly prized, and he had both valor and success. God had "saved Israel by" His "hand" Kg2 14:27. A weak successor is often borne with for the merits of his father. There were no wars from without which called for strong military energy or talent, and which might furnish an excuse for superseding a faineant king. Ephraim had no ambition of foreign glory, to gratify. Zechariah, Jeroboam's son, was a sensualist ; but many sensualists have, at all times, reigned undisturbed. Shallum who murdered Zechariah was simply a "conspirator" Kg2 15:10; he represented no popular impulse, and was slain himself a month Kg2 15:13-14 after. Yet Amos foretells absolutely that the house of Jeroboam should perish by the sword, and in the next generation his name was clean put out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: the high: Amo 3:14, Amo 5:5, Amo 8:14, Beer-sheba, Gen 26:23-25, Gen 46:1; Lev 26:30, Lev 26:31
I will: Fulfilled, Kg2 15:8-10
John Gill
7:9 And the high places of Isaac shall be desolate,.... Such as the ten tribes of Israel, who descended from Isaac, built at Beersheba, in imitation of Isaac, and pleading his example; who worshipped there, though not idols, as they, but the true God; and in commemoration of his being bound upon an altar on Mount Moriah: but these, as the Septuagint version renders it, were "high places of laughter", ridiculous in the eyes of the Lord, despised by him, and so should be made desolate:
and the sanctuaries of Israel shall be laid waste; the temples built for the calves at Dan and Bethel, and other places:
and I will rise against the house of Jeroboam with the sword; or, as the Targum,
"I will raise up against the house of Jeroboam those that slay with the sword;''
this was fulfilled by Shallum, who conspired against Zachariah the son of Jeroboam, and slew him, and reigned in his stead, which put an end to the family of Jeroboam, 4Kings 15:10.
John Wesley
7:9 The high places - The temples on high mountains built to idols. Of Isaac - The seed of Isaac.
Robert Jamieson, A. R. Fausset and David Brown
7:9 high places--dedicated to idols.
of Isaac--They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba (Amos 5:5; compare Gen 26:23-24; Gen 46:1); but he and Abraham erected them before the temple was appointed at Jerusalem--and to God; whereas they did so, after the temple had been fixed as the only place for sacrifices--and to idols. In the Hebrew here "Isaac" is written with s, instead of the usual ts; both forms mean "laughter"; the change of spelling perhaps expresses that their "high places of Isaac" may be well so called, but not as they meant by the name; for they are only fit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that these names, which their degenerate posterity boasted in as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (compare Amos 8:14).
house of Jeroboam with . . . sword--fulfilled in the extinction of Zachariah, son of Jeroboam II, the last of the descendants of Jeroboam I, who had originated the idolatry of the calves (4Kings 15:8-10).
7:107:10: Եւ առաքեաց Ամասիա քուրմ Բեթելայ առ Յերոբովամ արքայ Իսրայէլի՝ եւ ասէ. Ժողովս կուտէ ՚ի վերայ քո Ամովս ՚ի մէջ տանս Իսրայէլի, եւ երկիրս ո՛չ կարէ հանդարտել ամենայն բանից նորա։
10 Բեթէլի քուրմ Ամասիան մարդ ուղարկեց Իսրայէլի Յերոբովամ արքայի մօտ եւ ասաց.«Ամոսը քո դէմ խռովութիւններ է յարուցում Իսրայէլի տանը,եւ երկիրը չի կարող տանել նրա բոլոր խօսքերը,
10 Բեթէլի քուրմը՝ Ամասիա՝ Իսրայէլի Յերոբովամ թագաւորին լուր ղրկեց՝ ըսելով.«Իսրայէլի տանը մէջ Ամովս քեզի դէմ դաւաճանութիւն կ’ընէ. Երկիրը չի կրնար անոր բոլոր խօսքերը տանիլ
Եւ առաքեաց Ամասիա քուրմ Բեթելայ առ Յերոբովամ արքայ Իսրայելի, եւ ասէ. Ժողովս կուտէ ի վերայ քո Ամովս ի մէջ տանս Իսրայելի, եւ երկիրս ոչ կարէ հանդարտել ամենայն բանից նորա:

7:10: Եւ առաքեաց Ամասիա քուրմ Բեթելայ առ Յերոբովամ արքայ Իսրայէլի՝ եւ ասէ. Ժողովս կուտէ ՚ի վերայ քո Ամովս ՚ի մէջ տանս Իսրայէլի, եւ երկիրս ո՛չ կարէ հանդարտել ամենայն բանից նորա։
10 Բեթէլի քուրմ Ամասիան մարդ ուղարկեց Իսրայէլի Յերոբովամ արքայի մօտ եւ ասաց.«Ամոսը քո դէմ խռովութիւններ է յարուցում Իսրայէլի տանը,եւ երկիրը չի կարող տանել նրա բոլոր խօսքերը,
10 Բեթէլի քուրմը՝ Ամասիա՝ Իսրայէլի Յերոբովամ թագաւորին լուր ղրկեց՝ ըսելով.«Իսրայէլի տանը մէջ Ամովս քեզի դէմ դաւաճանութիւն կ’ընէ. Երկիրը չի կրնար անոր բոլոր խօսքերը տանիլ
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 И послал Амасия, священник Вефильский, к Иеровоаму, царю Израильскому, сказать: Амос производит возмущение против тебя среди дома Израилева; земля не может терпеть всех слов его.
7:10 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth Αμασιας αμασιας the ἱερεὺς ιερευς priest Βαιθηλ βαιθηλ to; toward Ιεροβοαμ ιεροβοαμ monarch; king Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare συστροφὰς συστροφη conspiracy ποιεῖται ποιεω do; make κατὰ κατα down; by σοῦ σου of you; your Αμως αμως Amōs; Amos ἐν εν in μέσῳ μεσος in the midst; in the middle οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel οὐ ου not μὴ μη not δύνηται δυναμαι able; can ἡ ο the γῆ γη earth; land ὑπενεγκεῖν υποφερω bear up under ἅπαντας απας all at once; everything τοὺς ο the λόγους λογος word; log αὐτοῦ αυτος he; him
7:10 וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send אֲמַצְיָה֙ ʔᵃmaṣyˌā אֲמַצְיָה Amaziah כֹּהֵ֣ן kōhˈēn כֹּהֵן priest בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel אֶל־ ʔel- אֶל to יָרָבְעָ֥ם yārovʕˌām יָרָבְעָם Jeroboam מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say קָשַׁ֨ר qāšˌar קשׁר tie עָלֶ֜יךָ ʕālˈeʸḵā עַל upon עָמֹ֗וס ʕāmˈôs עָמֹוס Amos בְּ bᵊ בְּ in קֶ֨רֶב֙ qˈerev קֶרֶב interior בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹא־ lō- לֹא not תוּכַ֣ל ṯûḵˈal יכל be able הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to הָכִ֖יל hāḵˌîl כול comprehend אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דְּבָרָֽיו׃ dᵊvārˈāʸw דָּבָר word
7:10. et misit Amasias sacerdos Bethel ad Hieroboam regem Israhel dicens rebellavit contra te Amos in medio domus Israhel non poterit terra sustinere universos sermones eiusAnd Amasias the priest of Bethel sent to Jeroboam king of Israel, saying: Amos hath rebelled against thee in the midst of the house of Israel: the land is not able to bear all his words.
10. Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
7:10. And Amaziah, the priest of Bethel, sent to Jeroboam king of Israel, saying: “Amos has rebelled against you in the midst of the house of Israel. The land is not able to withstand all his sermons.
7:10. Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Then Amaziah the priest of Beth- el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words:

7:10 И послал Амасия, священник Вефильский, к Иеровоаму, царю Израильскому, сказать: Амос производит возмущение против тебя среди дома Израилева; земля не может терпеть всех слов его.
7:10
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
Αμασιας αμασιας the
ἱερεὺς ιερευς priest
Βαιθηλ βαιθηλ to; toward
Ιεροβοαμ ιεροβοαμ monarch; king
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
συστροφὰς συστροφη conspiracy
ποιεῖται ποιεω do; make
κατὰ κατα down; by
σοῦ σου of you; your
Αμως αμως Amōs; Amos
ἐν εν in
μέσῳ μεσος in the midst; in the middle
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
οὐ ου not
μὴ μη not
δύνηται δυναμαι able; can
ο the
γῆ γη earth; land
ὑπενεγκεῖν υποφερω bear up under
ἅπαντας απας all at once; everything
τοὺς ο the
λόγους λογος word; log
αὐτοῦ αυτος he; him
7:10
וַ wa וְ and
יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send
אֲמַצְיָה֙ ʔᵃmaṣyˌā אֲמַצְיָה Amaziah
כֹּהֵ֣ן kōhˈēn כֹּהֵן priest
בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
אֶל־ ʔel- אֶל to
יָרָבְעָ֥ם yārovʕˌām יָרָבְעָם Jeroboam
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
קָשַׁ֨ר qāšˌar קשׁר tie
עָלֶ֜יךָ ʕālˈeʸḵā עַל upon
עָמֹ֗וס ʕāmˈôs עָמֹוס Amos
בְּ bᵊ בְּ in
קֶ֨רֶב֙ qˈerev קֶרֶב interior
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹא־ lō- לֹא not
תוּכַ֣ל ṯûḵˈal יכל be able
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
הָכִ֖יל hāḵˌîl כול comprehend
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דְּבָרָֽיו׃ dᵊvārˈāʸw דָּבָר word
7:10. et misit Amasias sacerdos Bethel ad Hieroboam regem Israhel dicens rebellavit contra te Amos in medio domus Israhel non poterit terra sustinere universos sermones eius
And Amasias the priest of Bethel sent to Jeroboam king of Israel, saying: Amos hath rebelled against thee in the midst of the house of Israel: the land is not able to bear all his words.
7:10. And Amaziah, the priest of Bethel, sent to Jeroboam king of Israel, saying: “Amos has rebelled against you in the midst of the house of Israel. The land is not able to withstand all his sermons.
7:10. Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Речи пророка, произносившиеся в Вефиле, может быть, пред народом, во множестве собравшихся на какой-либо большой праздник, вызвали противодействие со стороны Вефильского жреца Амасии. Донося на пророка царю, Амасия желает выставить себя защитником интересов царя. Но вместе с этим он защищает и свои собственные интересы, а также интересы всего священнического сословия, так как они были связаны с прерогативами святилищ, о разрушении которых говорил пророк.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. 11 For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. 12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: 13 But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court. 14 Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit: 15 And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel. 16 Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. 17 Therefore thus saith the LORD; Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.
One would have expected, 1. That what we met with in the former part of the chapter would awaken the people to repentance, when they saw that they were reprieved in order that they might have space to repent and that they could not obtain a pardon unless the did repent. 2. That it would endear the prophet Amos to them, who had not only shown his good-will to them in praying against the judgments that invaded them, but had prevailed to turn away those judgments, which, if they had had any sense of gratitude, would have gained him an interest in their affections. But it fell out quite contrary; they continue impenitent, and the next news we hear of Amos is that he is persecuted. Note, As it is the praise of great saints that they pray for those that are enemies to them, so it is the shame of many great sinners that they are enemies to those who pray for them, Ps. xxxv. 13, 15; cix. 4. We have here,
I. The malicious information brought to the king against the prophet Amos, v. 10, 11. The informer was Amaziah the priest of Bethel, the chief of the priests that ministered to the golden calf there, the president of Bethel (so some read it), that had the principal hand in civil affairs there. He complained against Amos, not only because he prophesied without license from him, but because he prophesied against his altars, which would soon be deserted and demolished if Amos's preaching could but gain credit. Thus the shrine-makers at Ephesus hated Paul, because his preaching tended to spoil their trade. Note, Great pretenders to sanctity are commonly the worst enemies to those who are really sanctified. Priests have been the most bitter persecutors. Amaziah brings an information to Jeroboam against Amos. Observe, 1. The crime he is charged with is no less than treason: "Amos has conspired against thee, to depose and murder thee; he aims at succeeding thee, and therefore is taking the most effectual way to weaken thee. He sows the seeds of sedition in the hearts of the good subjects of the king, and makes them disaffected to him and his government, that he may draw them by degrees from their allegiance; upon this account the land is not able to bear his words." It is slyly insinuated to the king that the country was exasperated against him, and it is given in as their sense that his preaching was intolerable, and such as nobody could be reconciled to, such as the times would by no means bear, that is, the men of the times would not. Both the impudence of his supposed treason, and the bad influence it would have upon the country, are intimated in that part of the charge, that he conspired against the king in the midst of the house of Israel. Note, It is no new thing for the accusers of the brethren to misrepresent them as enemies to the king and kingdom, as traitors to their prince and troublers of the land, when really they are the best friends to both. And it is common for designing men to assert that as the sense of the country which is far from being so. And yet here, I doubt, it was too true, that the people could not bear plain dealing any more than the priests. 2. The words laid in the indictment for the support of this charge (v. 11): Amos says (and they have witnesses ready to prove it) Jeroboam shall die by the sword, and Israel shall be led away captive; and hence they infer that he is an enemy to his king and country, and not to be tolerated. See the malice of Amaziah; he does not tell the king how Amos had interceded for Israel, and by his intercession had turned away first one judgment and then another, and did not let fall his intercession till he saw the decree had gone forth; he does not tell him that these threatenings were conditional, and that he had often assured them that if they would repent and reform the ruin should be prevented. Nay, it was not true that he said, Jeroboam shall die by the sword, nor did he so die (2 Kings xiv. 28), but that God would rise against the house of Jeroboam with the sword, v. 9. God's prophets and ministers have often had occasion to make David's complaint (Ps. lvi. 5), Every day they wrest my words. But shall it be made the watchman's crime, when he sees the sword coming, to give warning to the people, that they may get themselves secured? or the physician's crime to tell his patient of the danger of his disease, that he may use means for the cure of it? What enemies are foolish men to themselves, to their own peace, to their best friends! It does not appear that Jeroboam took any notice of this information; perhaps he reverenced a prophet, and stood more in awe of the divine authority than Amaziah his priest did.
II. The method he used to persuade Amos to withdraw and quit the country (v. 12, 13); when he could not gain his point with the king to have Amos imprisoned, banished, or put to death, or at least to have him frightened into silence or flight, he tried what he could do by fair means to get rid of him; he insinuated himself into his acquaintance, and with all the arts of wheedling endeavored to persuade him to go and prophesy in the land of Judah, and not at Bethel. He owns him to be a seer, and does not pretend to enjoin him silence, but suggests to him,
1. That Bethel was not a proper place for him to exercise his ministry in, for it was the king's chapel, or sanctuary, where he had his idols and their altars and priests; and it was the king's court, or the house of the kingdom, where the royal family resided and where were set the thrones of judgment; and therefore prophesy not any more here. And why not? (1.) Because Amos is too plain and blunt a preacher for the court and the king's chapel. Those that wear silk and fine clothing, and speak silken soft words, are fit for king's palaces. (2.) Because the worship that is in the king's chapel will be a continual vexation and trouble to Amos; let him therefore get far enough from it, and what the eye sees not the heart grieves not for. (3.) Because it was not fit that the king and his house should be affronted in their own court and chapel by the reproofs and threatenings which Amos was continually teazing them with in the name of the Lord; as if it were the prerogative of the prince, and the privilege of the peers, when they are running headlong upon a precipice, not to be told of their danger. (4.) Because he could not expect any countenance or encouragement there, but, on the contrary, to be bantered and ridiculed by some and to be threatened and brow-beaten by others; however, he could not think to make any converts there, or to persuade any from that idolatry which was supported by the authority and example of the king. To preach his doctrine there was but (as we say) to run his head against a post; and therefore prophesy no more there. But,
2. He persuades him that the land of Judah was the fittest place for him to set up in: Flee thee away thither with all speed, and there eat bread, and prophesy there. There thou wilt be safe; there thou wilt be welcome; the king's court and chapel there are on thy side; the prophets there will second thee; the priests and princes there will take notice of thee, and allow thee an honourable maintenance. See here, (1.) How willing wicked men are to get clear of their faithful reprovers, and how ready to say to the seers, See not, or See not for us; the two witnesses were a torment to those that dwelt on the earth (Rev. xi. 10), and it were indeed a pity that men should be tormented before the time, but that it is in order to the preventing of eternal torment. (2.) How apt worldly men are to measure others by themselves. Amaziah, as a priest, aimed at nothing but the profits of his place, and he thought Amos, as a prophet, had the same views, and therefore advised him to prophesy were he might eat bread, where he might be sure to have as much as he chose; whereas Amos was to prophesy where God appointed him, and where there was most need of him, not where he would get most money. Note, Those that make gain their godliness, and are governed by the hopes of wealth and preferment themselves, are ready to think these the most powerful inducements with others also.
III. The reply which Amos made to these suggestions of Amaziah's. He did not consult with flesh and blood, nor was it his care to enrich himself, but to make full proof of his ministry, and to be found faithful in the discharge of it, not to sleep in a whole skin, but to keep a good conscience; and therefore he resolved to abide by his post, and, in answer to Amaziah,
1. He justified himself in his constant adherence to his work and to his place (v. 14, 15); and that which he was sure would not only bear him out, but bind him to it, was that he had a divine warrant and commission for it: "I was no prophet, nor prophet's son, neither born nor bred to the office, not originally designed for a prophet, as Samuel and Jeremiah, not educated in the schools of the prophets, as many others were; but I was a herdsman, a keeper of cattle, and a gatherer of sycamore-fruit." Our sycamores bear no fruit, but, it seems, theirs did, which Amos gathered either for his cattle or for himself and his family, or to sell. He was a plain country-man, bred up and employed in country work and used to country fare. He followed the flocks as well as the herds, and thence God took him, and bade him go and prophesy to his people Israel, deliver to them such messages as he should from time to time receive from the Lord. God made him a prophet, and a prophet to them, appointed him his work and appointed him his post. Therefore he ought not to be silenced, for, (1.) He could produce a divine commission for what he did. He did not run before he was sent, but pleads, as Paul, that he was called to be an apostle; and men will find it is at their peril if they contradict and oppose any that come in God's name, if they say to his seers, See not, or silence those whom he has bidden to speak; such fight against God. An affront done to an ambassador is an affront to the prince that sends him. Those that have a warrant from God ought not to fear the face of man. (2.) The mean character he wore before he received that commission strengthened his warrant, so far was it from weakening it. [1.] He had no thoughts at all of ever being a prophet, and therefore his prophesying could not be imputed to a raised expectation or a heated imagination, but purely to a divine impulse. [2.] He was not educated nor instructed in the art or mystery of prophesying, and therefore he must have his abilities for it immediately from God, which is an undeniable proof that he had his mission from him. The apostles, being originally unlearned and ignorant men, evidenced that they owed their knowledge to their having been with Jesus, Acts iv. 13. When the treasure is put into such earthen vessels, it is thereby made to appear that the excellency of the power is of God, and not of man, 2 Cor. iv. 7. [3.] He had an honest calling, by which he could comfortably maintain himself and his family; and therefore did not need to prophesy for bread, as Amaziah suggested (v. 12), did not take it up as a trade to live by, but as a trust to honour God and do good with. [4.] He had all his days been accustomed to a plain homely way of living among poor husbandmen, and never affected either gaieties or dainties, and therefore would not have thrust himself so near the king's court and chapel if the business God had called him to had not called him thither. [5.] Having been so meanly bred, he could not have the courage to speak to kings and great men, especially to speak such bold and provoking things to them, if he had not been animated by a greater spirit than his own. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint, Isa. l. 7. Note, God often chooses the weak and foolish things of the world to confound the wise and mighty; and a herdman of Tekoa puts to shame a priest of Bethel, when he receives from God authority and ability to act for him.
2. He condemns Amaziah for the opposition he gave them, and denounces the judgments of God against him, not from any private resentment or revenge, but in the name of the Lord and by authority from him, v. 16, 17. Amaziah would not suffer Amos to preach at all, and therefore he is particularly ordered to preach against him: Now therefore hear thou the word of the Lord, hear it and tremble. Those that cannot bear general woes may expect woes of their own. The sin he is charged with is forbidding Amos to prophesy; we do not find that he beat him, or put him in the stocks, only he enjoined him silence: Prophesy not against Israel, and drop not thy word against the house of Isaac; he must not only thunder against them, but he must not so much as drop a word against them; he cannot bear, no, not the most gentle distilling of that rain, that small rain. Let him therefore hear his doom.
(1.) For the opposition he gave to Amos God will bring ruin upon himself and his family. This was the sin that filled the measure of his iniquity. [1.] He shall have no comfort in any of his relations, but be afflicted in those that were nearest to him: His wife shall be a harlot; either she shall be forcibly abused by the soldiers, as the Levite's concubine by the men of Gibeah (they ravish the women of Zion, Lam. v. 11), or she shall herself wickedly play the harlot, which, though her sin, her great sin, would be his affliction, his great affliction and reproach, and a just punishment upon him for promoting spiritual whoredom. Sometimes the sins of our relations are to be looked upon as judgments of God upon us. His children, though they keep honest, yet shall not keep alive: His sons and his daughters shall fall by the sword of war, and he himself shall live to see it. He has trained them up in iniquity, and therefore God will cut them off in it. [2.] He shall be stripped of all his estate; it shall fall into the hand of the enemy, and be divided by line, by lot, among the soldiers. What is ill begotten will not be long kept. [3.] He shall himself perish in a strange country, not in the land of Israel, which had been holiness to the Lord, but in a polluted land, in a heathen country, the fittest place for such a heathen to end his days in, that hated and silenced God's prophets and contributed so much to the polluting of his own land with idolatry.
(2.) Notwithstanding the opposition he gave to Amos, God will bring ruin upon the land and nation. He was accused for saying, Israel shall be led away captive (v. 11), but he stands to it, and repeats it; for the unbelief of man shall not make the word of God of no effect. The burden of the word of the Lord may be striven with, but it cannot be shaken off. Let Amaziah rage, and fret, and say what he will to the contrary, Israel shall surely go into captivity forth of his land. Note, it is to no purpose to contend with the judgments of God; for when God judges he will overcome. Stopping the mouths of God's ministers will not stop the progress of God's word, for it shall not return void.
Adam Clarke: Commentary on the Bible - 1831
7:10: Amaziah the priest of Beth-el - The idolatrous priest who had been established by the king to maintain the worship of the golden calves which Jeroboam the elder had set up at this place.
Amos hath conspired against thee - This was truly a lying prophet; there is not one word of truth in this message which he sent to Jeroboam. Amos had not conspired against the king - had not said that Jeroboam should die by the sword - and had not said that Israel should be carried away captive, though this last was implied in God's threatening and afterwards delivered by this prophet; see Amo 7:17.
Albert Barnes: Notes on the Bible - 1834
7:10: Amaziah, the priest of Bethel - Was probably the high priest, in imitation of the high priest of the order of Aaron and of God's appointment. For the many high places around Bethel required many idol-priests; and a splendid counterfeit of the ritual at Jerusalem, which should rival it in the eyes of Israel, was part of the policy of the first Jeroboam. Amaziah was at the head of this imposture, in a position probably of wealth and dignity among his people. Like "Demetriers the silversmith" Acts 19, he thought that the craft whereby he had his wealth was endangered. To Jeroboam, however, he says nothing of these fears. To the king he makes it an affair of state. He takes the king by what he expected to be his weak side, fear for his own power or life. "Amos hath conspired against thee." So to Jeremiah "the captain of the ward" said, "Thou fallest away to the Chaldeans" Jer 37:13.
And the princes; "Let this man be put to death, for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt" Jer 38:4. And of our Lord they said to Pilate, "If thou let this Man go, thou art not Caesar's friend. Whosoever maketh himself a king, is an enemy to Caesar" Joh 19:12. And of the Apostles; "these men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans" Act 16:20-21; and, "these that have turned the world upside down are come hither also - and these all do contrary to the decrees of Cesar, saying that there is another king, Jesus" Act 17:6-7. And so the pagan, who were ever conspiring against the Roman Emperors, went on accusing the early Christians as disloyal to the Emperors, factious, impious, because they did not offer sacrifices for them to false gods, but prayed for them to the True God . Some doubtless, moved by the words of Amos, had forsaken the state-idolatry, reformed their lives, worshiped God with the prophet; perhaps they were called in contempt by his name, "Amosites" or "Judaizers," and were counted as "his" adherents, not as the worshipers of the one true God, "the God of their fathers." Whence Amaziah gained the plea of a "conspiracy," of which Amos was the head. For a "conspiracy" cannot be of one man. The word, by its force, signifies "banded;" the idiom, that he "banded" others "together against" Sa1 22:8, Sa1 22:13; Kg1 15:27; Kg1 16:9, Kg1 16:16; Kg2 10:9; Kg2 14:19; Kg2 15:10, Kg2 15:15, Kg2 15:25; Kg2 21:23 the king. To us Amaziah attests the power of God's word by His prophet; "the land," that is, the whole people, "is not able to bear his words," being shaken through and through.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: the priest: Kg1 12:31, Kg1 12:32, Kg1 13:33; Kg2 14:23, Kg2 14:24; Ch2 13:8, Ch2 13:9; Jer 20:1-3; Jer 29:26, Jer 29:27; Mat 21:23; This was truly a lying prophet; there was not one word of truth in his message to Jeroboam.
hath: Kg1 18:17; Jer 26:8-11, Jer 37:13-15, Jer 38:4; Luk 23:2; Act 5:28, Act 24:5
not: Gen 37:8; Jer 18:18; Act 7:54
Carl Friedrich Keil and Franz Delitzsch
7:10
Opposition to the Prophet at Bethel. - The daring announcement of the overthrow of the royal family excites the wrath of the high priest at Bethel, so that he relates the affair to the king, to induce him to proceed against the troublesome prophet (Amos 7:10 and Amos 7:11), and then calls upon Amos himself to leave Bethel (Amos 7:12 and Amos 7:13). That this attempt to drive Amos out of Bethel was occasioned by his prophecy in Amos 7:7-11, is evident from what Amaziah says to the king concerning the words of Amos. "The priest of Bethel" (Kōhēn Bēth-ēl) is the high priest at the sanctuary of the golden calf at Bethel. He accused the prophet to the king of having made a conspiracy (qâshar; cf. 3Kings 15:27, etc.) against the king, and that "in the midst of the house of Israel," i.e., in the centre of the kingdom of Israel - namely at Bethel, the religious centre of the kingdom - through all his sayings, which the land could not bear. To establish this charge, he states (in Amos 7:11) that Amos has foretold the death of Jeroboam by the sword, and the carrying away of the people out of the land. Amos had really said this. The fact that in Amos 7:9 Jeroboam is named, and not the house of Jeroboam, makes no difference; for the head of the house if naturally included in the house itself. And the carrying away of the people out of the land was not only implied in the announcement of the devastation of the sanctuaries of the kingdom (Amos 7:9), which presupposes the conquest of the land by foes; but Amos had actually predicted it in so many words (Amos 5:27). And Amaziah naturally gave the substance of all the prophet's addresses, instead of simply confining himself to the last. There is no reason, therefore, to think of intentional slander.
Geneva 1599
7:10 (f) Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
(f) That is, when Amos had prophesied that the king would be destroyed: for the wicked priest more for hatred he had for the Prophet than for love toward the king, thought this accusation sufficient to condemn him. However, only what the Prophet said could take place.
John Gill
7:10 Then Amaziah the priest of Bethel,.... The Targum calls him the prince or president of Bethel; and the word used signifies both a prince and a priest; and very probably this man had the care of the civil as well as religious matters in Bethel. Aben Ezra styles him the priest of Baal; he was one that succeeded the priests that Jeroboam the son of Nebat placed here, to offer sacrifices to the calf he set up in this place, 3Kings 12:32; who hearing the above three visions of Amos delivered, and fearing that he would alienate the people from the idolatrous worship he was at the head of, and frighten them from an attendance on it, which would lessen his esteem with the people, and also his worldly gain and profit; and observing that Amos did not make any intercession for the averting of the judgment threatened in the last vision, as in the other two, and which particularly concerned the king's family: he
sent to Jeroboam king of Israel; either letters or messengers, or both; who, it seems, was not at this time at Bethel, but at some other place; perhaps Samaria, which was not a great way from hence:
saying, Amos hath conspired against thee in the midst of the land of Israel; he speaks of Amos as if he was well known to the king, and perhaps he might be, having long prophesied in the land of Israel, and near the court; and represents him as a seditious person, not as affecting the crown and kingdom himself, but as stirring up a spirit, of rebellion among the people; taking off their affections from their prince, and them from their allegiance to him, by representing him as a wicked person that would in a little time be cut off; and this he did not privately, and in a corner, but publicly, in the midst of the land, and before all the people of Israel; and this was no new and unusual thing to represent good man, and especially ministers of the word, as enemies to the civil government, when none are truer friends to it, or more quiet under it:
the land is not able to bear all his words; either to withstand the power of them; they will have such an influence upon the people, if timely care is not taken, as to cause them both to reject the established religion and worship at Dan and Bethel, and to rise up in arms against the civil government, and dethrone him the king; such terrible things he says to the people, as will frighten them, and put them upon taking such measures as these: or else the prophet's words were so intolerable, that his good subjects, the inhabitants of the land could not bear them; and if he did not give orders himself to take away his life, they would rise up against him, and dispatch him themselves.
John Wesley
7:10 In the midst - Openly, and publickly, endeavouring to stir up Israel to sedition or rebellion. The land - The people cannot bear all his harsh predictions.
Robert Jamieson, A. R. Fausset and David Brown
7:10 AMAZIAH'S CHARGE AGAINST AMOS: HIS DOOM FORETOLD. (Amos 7:10-17)
priest of Beth-el--chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (3Kings 18:17; Jer 37:13-14). So the antitype Jesus was charged (Jn 19:12); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (Jn 11:48-50). So in the case of Paul (Acts 17:6-7; Acts 24:5).
in the midst of . . . Israel--probably alluding to Amos' own words, "in the midst of . . . Israel" (Amos 7:8), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.
land is not able to bear all his words--They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.
7:117:11: Զի ա՛յսպէս ասէ Ամովս. Յերոբովամ սրով վախճանեսցի, եւ Իսրայէլ գերելո՛վ գերեսցի յերկրէ իւրմէ[10534]։ [10534] Յօրինակին. Զի ա՛յս ասէ Ամովս։
11 քանի որ այսպէս է ասում Ամոսը.“Յերոբովամը սրով պիտի վախճանուի,եւ Իսրայէլը գերուելով պիտի գերուի իր երկրից»:
11 Քանզի Ամովս այսպէս կ’ըսէ.«Յերոբովամ սուրով պիտի մեռնի Ու Իսրայէլ իր երկրէն անշուշտ գերութեան պիտի երթայ»։
զի այսպէս ասէ Ամովս. Յերոբովամ սրով վախճանեսցի, եւ Իսրայէլ գերելով գերեսցի յերկրէ իւրմէ:

7:11: Զի ա՛յսպէս ասէ Ամովս. Յերոբովամ սրով վախճանեսցի, եւ Իսրայէլ գերելո՛վ գերեսցի յերկրէ իւրմէ[10534]։
[10534] Յօրինակին. Զի ա՛յս ասէ Ամովս։
11 քանի որ այսպէս է ասում Ամոսը.“Յերոբովամը սրով պիտի վախճանուի,եւ Իսրայէլը գերուելով պիտի գերուի իր երկրից»:
11 Քանզի Ամովս այսպէս կ’ըսէ.«Յերոբովամ սուրով պիտի մեռնի Ու Իսրայէլ իր երկրէն անշուշտ գերութեան պիտի երթայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 Ибо так говорит Амос: >.
7:11 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare Αμως αμως Amōs; Amos ἐν εν in ῥομφαίᾳ ρομφαια broadsword τελευτήσει τελευταω meet an end Ιεροβοαμ ιεροβοαμ the δὲ δε though; while Ισραηλ ισραηλ.1 Israel αἰχμάλωτος αιχμαλωτος captive ἀχθήσεται αγω lead; pass ἀπὸ απο from; away τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him
7:11 כִּי־ kî- כִּי that כֹה֙ ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say עָמֹ֔וס ʕāmˈôs עָמֹוס Amos בַּ ba בְּ in † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger יָמ֣וּת yāmˈûṯ מות die יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam וְ wᵊ וְ and יִ֨שְׂרָאֵ֔ל yˌiśrāʔˈēl יִשְׂרָאֵל Israel גָּלֹ֥ה gālˌō גלה uncover יִגְלֶ֖ה yiḡlˌeh גלה uncover מֵ mē מִן from עַ֥ל ʕˌal עַל upon אַדְמָתֹֽו׃ ס ʔaḏmāṯˈô . s אֲדָמָה soil
7:11. haec enim dicit Amos in gladio morietur Hieroboam et Israhel captivus migrabit de terra suaFor thus saith Amos: Jeroboam shall die by the sword, and Israel shall be carried away captive out of their own land.
11. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of his land.
7:11. For Amos says this: ‘Jeroboam will die by the sword, and Israel will be taken captive out of their own land.’ ”
7:11. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.
For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land:

7:11 Ибо так говорит Амос: <<от меча умрет Иеровоам, а Израиль непременно отведен будет пленным из земли своей>>.
7:11
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
Αμως αμως Amōs; Amos
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
τελευτήσει τελευταω meet an end
Ιεροβοαμ ιεροβοαμ the
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
αἰχμάλωτος αιχμαλωτος captive
ἀχθήσεται αγω lead; pass
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
7:11
כִּי־ kî- כִּי that
כֹה֙ ḵˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
עָמֹ֔וס ʕāmˈôs עָמֹוס Amos
בַּ ba בְּ in
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
יָמ֣וּת yāmˈûṯ מות die
יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam
וְ wᵊ וְ and
יִ֨שְׂרָאֵ֔ל yˌiśrāʔˈēl יִשְׂרָאֵל Israel
גָּלֹ֥ה gālˌō גלה uncover
יִגְלֶ֖ה yiḡlˌeh גלה uncover
מֵ מִן from
עַ֥ל ʕˌal עַל upon
אַדְמָתֹֽו׃ ס ʔaḏmāṯˈô . s אֲדָמָה soil
7:11. haec enim dicit Amos in gladio morietur Hieroboam et Israhel captivus migrabit de terra sua
For thus saith Amos: Jeroboam shall die by the sword, and Israel shall be carried away captive out of their own land.
7:11. For Amos says this: ‘Jeroboam will die by the sword, and Israel will be taken captive out of their own land.’ ”
7:11. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Амос собственно не говорил, что сам Иеровоам умрет от меча (ст. 9): Амасия, очевидно, намеренно излагает обвинение в такой форме, дабы вызвать вмешательство царя.
Albert Barnes: Notes on the Bible - 1834
7:11: For thus Amos saith - Amos had said, "Thus saith the Lord;" he never fails to impress on them, whose words he is speaking. Amaziah, himself bound up in a system of falsehood and imposture, which, being a creature-worship, gave itself out as the worship of the true God, believed all besides to be fraud. Fraud always suspects fraud; the irreligious think devotion, holiness, saintliness to be hypocrisy: vice imagines virtue to be well-masked vice. The false priest, by a sort of law of corrupt nature, supposed that Amos also was false, and treats his words as the produce of his own mind.
Jeroboam shall die by the sword - Amos had not said this. The false prophet distorts the last words of Amos, which were yet in his ears, and reports to Jeroboam, as said of himself, what Amos had just said of his "house." Amos "was" opposed to the popular religion or irreligion of which Jeroboam was the head, to the headship over which he had succeeded. Jeroboam, like the Roman Emperors, was high priest, Pontifex Maximus, in order to get the popular worship under his control. The first Jeroboam had himself consecrated the calf-priests Sa1 22:8, Sa1 22:13; Kg1 15:27; Kg1 16:9, Kg1 16:16; Kg2 10:9; Kg2 14:19; Kg2 15:10, Kg2 15:15, Kg2 15:25; Kg2 21:23. Amos bore also the message from God, that the reprieve, given to the house of Jehu, would not be extended, but would end. Amaziah would act on the personal fears of the king, as though there had been some present active conspiracy against him. A lie, mixed with truth, is the most deadly form of falsehood, the truth serving to gain admittance for the lie, and color it, and seeming to require explanation, and being something to full back upon. Since thus much is certainly true, why should not the rest be so? In slander, and heresy which is slander against God, truth is used to commend the falsehood; and falsehood, to destroy the truth. The poison is received the more fearlessly because wrapt up in truth, but loses none of its deadliness.
And Israel shall surely be led away captive - This was a suppression of truth, as the other was a falsification of it. Amaziah omits both the ground of the threat, and the hope of escape urged and impressed upon them. On the one side he omits all mention of what even such a king as Jeroboam would respect, the denunciation of oppression of the poor, injustice, violence, robbery, and all their other sins against man. On the other hand, he omits the call to repentance and promises on it, "seek ye the Lord and live." He omits too the prophet's intercession for his people, and selects the one prophecy, which could give a mere political character to the whole. Suppression of truth is a yet subtler character of falsehood. Hence, witnesses on oath are required to tell, not the truth only., but the whole truth. Yet in daily life, or in accusation of others, in detraction, or evil-speaking, people daily act, as though, suppression were no lie.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: thus: Jer 26:9, Jer 28:10, Jer 28:11; Act 6:14
Jeroboam: Amo 7:9; Psa 56:5; Mat 26:61
and Israel: Amo 6:7, Amo 6:8; Kg2 17:6
John Gill
7:11 For thus Amos saith, Jeroboam shall die by the sword,.... Which was not saying truth; for Amos said not that Jeroboam should die by the sword, but that God would raise up the sword against his house or family; nor did Jeroboam die by the sword, but his son Zachariah did:
and Israel shall surely be led away captive out of their own land; this was true; Amos did say this, and he afterwards confirms it. This is the amount of the charge brought against the prophet, which has some truth and some falsehood mixed together; and by which method the priest hoped to gain his point, and get the prophet either banished or put to death.
John Wesley
7:11 Jeroboam shall die - He nowhere said so, but spake of his house distinguished from his person, as Amos 7:9.
Robert Jamieson, A. R. Fausset and David Brown
7:11 Jeroboam shall die, &c.--Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" (Amos 7:9). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.
7:127:12: Եւ ասէ Ամասիա ցԱմովս. Տեսանօղդ՝ տո՛ւր տեղի, գնա՛ յերկիրն Հրէաստանի. անդ կեա՛ց՝ եւ անդէ՛ն մարգարէասջիր։
12 Իսկ Ամասիան ասաց Ամոսին.«Ով դու գուշակդ, թո՛ղ այս տեղդ, գնա՛ Հրէաստան երկիրը,այնտե՛ղ ապրիր եւ այնտե՛ղ մարգարէացիր,
12 Ամասիա ըսաւ Ամովսին.«Ո՛վ տեսանող, գնա՛, Յուդայի երկիրը փախի՛ր։Հոն հաց կե՛ր եւ հոն մարգարէութիւն ըրէ՛։
Եւ ասէ Ամասիա ցԱմովս. Տեսանողդ, տուր տեղի, գնա յերկիրն Հրէաստանի. անդ կեաց եւ անդէն մարգարէասջիր:

7:12: Եւ ասէ Ամասիա ցԱմովս. Տեսանօղդ՝ տո՛ւր տեղի, գնա՛ յերկիրն Հրէաստանի. անդ կեա՛ց՝ եւ անդէ՛ն մարգարէասջիր։
12 Իսկ Ամասիան ասաց Ամոսին.«Ով դու գուշակդ, թո՛ղ այս տեղդ, գնա՛ Հրէաստան երկիրը,այնտե՛ղ ապրիր եւ այնտե՛ղ մարգարէացիր,
12 Ամասիա ըսաւ Ամովսին.«Ո՛վ տեսանող, գնա՛, Յուդայի երկիրը փախի՛ր։Հոն հաց կե՛ր եւ հոն մարգարէութիւն ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 И сказал Амасия Амосу: провидец! пойди и удались в землю Иудину; там ешь хлеб, и там пророчествуй,
7:12 καὶ και and; even εἶπεν επω say; speak Αμασιας αμασιας to; toward Αμως αμως Amōs; Amos ὁ ο the ὁρῶν οραω view; see βάδιζε βαδιζω evacuate εἰς εις into; for γῆν γη earth; land Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐκεῖ εκει there καταβίου καταβιοω and; even ἐκεῖ εκει there προφητεύσεις προφητευω prophesy
7:12 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲמַצְיָה֙ ʔᵃmaṣyˌā אֲמַצְיָה Amaziah אֶל־ ʔel- אֶל to עָמֹ֔וס ʕāmˈôs עָמֹוס Amos חֹזֶ֕ה ḥōzˈeh חֹזֶה seer לֵ֥ךְ lˌēḵ הלך walk בְּרַח־ bᵊraḥ- ברח run away לְךָ֖ lᵊḵˌā לְ to אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וֶ we וְ and אֱכָל־ ʔᵉḵol- אכל eat שָׁ֣ם šˈām שָׁם there לֶ֔חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and שָׁ֖ם šˌām שָׁם there תִּנָּבֵֽא׃ tinnāvˈē נבא speak as prophet
7:12. et dixit Amasias ad Amos qui vides gradere fuge in terram Iuda et comede ibi panem et ibi prophetabisAnd Amasias said to Amos: Thou seer, go, flee away into the land of Juda: and eat bread there, and prophesy there.
12. Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:
7:12. And Amaziah said to Amos, “You, seer, go out and flee into the land of Judah, and eat bread there, and prophesy there.
7:12. Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:
Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

7:12 И сказал Амасия Амосу: провидец! пойди и удались в землю Иудину; там ешь хлеб, и там пророчествуй,
7:12
καὶ και and; even
εἶπεν επω say; speak
Αμασιας αμασιας to; toward
Αμως αμως Amōs; Amos
ο the
ὁρῶν οραω view; see
βάδιζε βαδιζω evacuate
εἰς εις into; for
γῆν γη earth; land
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐκεῖ εκει there
καταβίου καταβιοω and; even
ἐκεῖ εκει there
προφητεύσεις προφητευω prophesy
7:12
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲמַצְיָה֙ ʔᵃmaṣyˌā אֲמַצְיָה Amaziah
אֶל־ ʔel- אֶל to
עָמֹ֔וס ʕāmˈôs עָמֹוס Amos
חֹזֶ֕ה ḥōzˈeh חֹזֶה seer
לֵ֥ךְ lˌēḵ הלך walk
בְּרַח־ bᵊraḥ- ברח run away
לְךָ֖ lᵊḵˌā לְ to
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וֶ we וְ and
אֱכָל־ ʔᵉḵol- אכל eat
שָׁ֣ם šˈām שָׁם there
לֶ֔חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
שָׁ֖ם šˌām שָׁם there
תִּנָּבֵֽא׃ tinnāvˈē נבא speak as prophet
7:12. et dixit Amasias ad Amos qui vides gradere fuge in terram Iuda et comede ibi panem et ibi prophetabis
And Amasias said to Amos: Thou seer, go, flee away into the land of Juda: and eat bread there, and prophesy there.
7:12. And Amaziah said to Amos, “You, seer, go out and flee into the land of Judah, and eat bread there, and prophesy there.
7:12. Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Неизвестно, как отнесся Иеровоам к доносу Вефильского жреца, Феодор Мопсуетский предполагает, что царь ничего не предпринял после доноса жреца вследствие уважения к пророку и по страху пред силой пророков, проявившейся во дни Илии и Елисея (4: Цар XIV:24), возможно, также, что Иеровоам не придал значения проповеди пророка и потому, слишком уверен был в своей силе и благополучии. Тогда Амасия решил действовать самостоятельно и изгнал пророка из Вефипя. Провидец (евр. chozeh, слав. видяй); пророков называли прозорливцами, указывая этим на особенный только им свойственный дар прозрения; но Амасия, как можно заключать по тону всей его речи, называет Амоса прозорливцем в смысле ироническом. - Пойди и удались (lech berach lecha) в землю Иудину: точнее - иди поспешно, спасайся в землю Иудину; возможно, что этими словами Амасия делал намек на отправленньй царю донос, последствия которого могут быть опасными для пророка (Гоонакер). - Там ешь хлеб и там пророчествуй: Амасия оскорбляет пророка подозрением, что он пророчествует из-за корысти, - ради хлеба.
Adam Clarke: Commentary on the Bible - 1831
7:12: O thou seer - He pretends kindness to the prophet, and counsels him to go into Judea, and prophesy there and be safe, even in the time that he had accused him of high treason against Jeroboam. Hireling priests of this kind have ever been the great enemies of the true prophets of God; and when they could bring no charge of false doctrine or immorality against them, have accused them of conspiring against the government; and because they have preached against sin, have held them up as exciting insurrection among the people.
Albert Barnes: Notes on the Bible - 1834
7:12: Jeroboam apparently took no account of the false priest's message. Perhaps the memory of the true prophecies of Elisha as to the successes of his father, and of Jonah as to his own, fulfilled in his own person and still recent, inspired him with a Rev_erence for God's prophets. To know his motive or motives, we must know his whole character, which we do not. Amaziah, failing of his purpose, uses his name as far as he dares. "Seer, go flee thee." He probably uses the old title for a prophet, in reference to the visions which he had just related. Perhaps, he used it in irony also . "Thou who seest, as thou deemest, what others see not, "visionary! visionist!" flee thee," that is, for thy good; (he acts the patron and the counselor;) "to the land of Judah, and there eat bread, and there prophesy." Worldly people always think that those whose profession is religious make "a gain of godliness." "He is paid for it," they say. "Whose bread I eat, his song I sing." Interested people cannot conceive of one disinterested; nor the worldly, of one unworldly; nor the insincere, of one sincere. Amaziah thought then that Amos, coming out of Judah, must he speaking in the interests of Judah; perhaps, that he was in the pay of her king. Anyhow, prophecies, such as his against Israel, would be acceptable there and be well paid. The words are courteous, like so much patronizing language now, as to God or His Rev_elation, His prophets or His Apostles, or His divine word. The words are measured: the meaning blasphemy. Perhaps, like the Scribes and Pharisees afterward, "he feared the people" Mat 21:26; Act 5:26. : "Seeing that there were many among the people who beard him gladly, he dared not do him any open wrong, lest he should offend them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: O thou: Sa1 9:9; Ch2 16:10; Isa 30:10
go: Amo 2:12; Mat 8:34; Luk 8:37, Luk 8:38, Luk 13:31; Act 16:39
eat: Sa1 2:36; Isa 56:11; Eze 13:19; Mal 1:10; Rom 16:18; Co1 2:14; Pe1 5:2
Carl Friedrich Keil and Franz Delitzsch
7:12
The king appears to have commenced no proceedings against the prophet in consequence of this denunciation, probably because he did not regard the affair as one of so much danger. Amaziah therefore endeavours to persuade the prophet to leave the country. "Seer, go, and flee into the land of Judah." בּרח־לך, i.e., withdraw thyself by flight from the punishment which threatens thee. "There eat thy bread, and there mayst thou prophesy:" i.e., in Judah thou mayst earn thy bread by prophesying without any interruption. It is evident from the answer given by Amos in Amos 7:14, that this is the meaning of the words: "But in Bethel thou shalt no longer prophesy, for it is a king's sanctuary (i.e., a sanctuary founded by the king; 3Kings 12:28), and bēth mamlâkhâh," house of the kingdom, i.e., a royal capital (cf. 1Kings 27:5), - namely, as being the principal seat of the worship which the king has established for his kingdom. There no one could be allowed to prophesy against the king.
Geneva 1599
7:12 Also (g) Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:
(g) When this instrument of Satan was not able to accomplish his purpose by the king, he tried by another practice, that was, to scare the Prophet, that he might depart, and not reprove their idolatry there openly, and so hinder his profit.
John Gill
7:12 Also Amaziah said unto Amos,.... Either at the same time; or, it may be, after he had waited for the king's answer, and received none; or what did not come up to his expectations and wishes. We have no account of any answer the king returned; who either gave no heed to the representations of the priest, or had a better opinion of, he prophet, and did not credit the things imputed to him; which the priest observing, took another way to get rid of the prophet, and that by flattery:
O thou seer; that seest visions, and foretells things to come. This title, which of right belonged to him, and is given to the true prophets of God sometimes, is here given to Amos, either seriously or ironically:
go, flee thee away into the land of Judah; to which he belonged, and where the temple stood, and the true worship of God was performed; and where the king, princes, and people, were on his side of the question; and where his prophecies would be received, and he caressed for them, being against the ten tribes, with whom they were at variance, and where also he would be safe; for he suggests, that, in giving this advice, he consulted his good and safety; for, if he stayed here long, King Jeroboam would certainly take away his life; and therefore he advised him to flee with all haste to his own country:
and there eat bread, and prophesy there: he took him for a mercenary man like himself, and that he prophesied for bread; which he intimates he would never be able to get in the land of Israel, but in all probability might in the land of Judea.
Robert Jamieson, A. R. Fausset and David Brown
7:12 Also--Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.
seer--said contemptuously in reference to Amos visions which precede.
there eat bread--You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets (Ezek 13:19) were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."
7:137:13: ՚Ի Բեթէլ մի՛ եւս յաւելուցուս մարգարէանալ՝ զի սրբութիւն թագաւորի է, եւ տո՛ւն թագաւորութեան[10535]։ [10535] Ոմանք. Մի՛ եւս յաւելուր մար՛՛։
13 այլեւս չշարունակես մարգարէանալ Բեթէլում,որովհետեւ սա թագաւորի սրբութիւնն է եւ թագաւորութեան տաճարը»:
13 Անգամ մըն ալ Բեթէլի մէջ մարգարէութիւն մի՛ ըներ, Քանզի անիկա թագաւորին սրբարանն է Ու թագաւորութեանը տունն է»։
ի Բեթէլ մի՛ եւս յաւելուցուս մարգարէանալ, զի սրբութիւն թագաւորի է եւ տուն թագաւորութեան:

7:13: ՚Ի Բեթէլ մի՛ եւս յաւելուցուս մարգարէանալ՝ զի սրբութիւն թագաւորի է, եւ տո՛ւն թագաւորութեան[10535]։
[10535] Ոմանք. Մի՛ եւս յաւելուր մար՛՛։
13 այլեւս չշարունակես մարգարէանալ Բեթէլում,որովհետեւ սա թագաւորի սրբութիւնն է եւ թագաւորութեան տաճարը»:
13 Անգամ մըն ալ Բեթէլի մէջ մարգարէութիւն մի՛ ըներ, Քանզի անիկա թագաւորին սրբարանն է Ու թագաւորութեանը տունն է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 а в Вефиле больше не пророчествуй, ибо он святыня царя и дом царский.
7:13 εἰς εις into; for δὲ δε though; while Βαιθηλ βαιθηλ no longer μὴ μη not προσθῇς προστιθημι add; continue τοῦ ο the προφητεῦσαι προφητευω prophesy ὅτι οτι since; that ἁγίασμα αγιασμα monarch; king ἐστὶν ειμι be καὶ και and; even οἶκος οικος home; household βασιλείας βασιλεια realm; kingdom ἐστίν ειμι be
7:13 וּ û וְ and בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel לֹֽא־ lˈō- לֹא not תֹוסִ֥יף ṯôsˌîf יסף add עֹ֖וד ʕˌôḏ עֹוד duration לְ lᵊ לְ to הִנָּבֵ֑א hinnāvˈē נבא speak as prophet כִּ֤י kˈî כִּי that מִקְדַּשׁ־ miqdaš- מִקְדָּשׁ sanctuary מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king ה֔וּא hˈû הוּא he וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house מַמְלָכָ֖ה mamlāḵˌā מַמְלָכָה kingdom הֽוּא׃ ס hˈû . s הוּא he
7:13. et in Bethel non adicies ultra ut prophetes quia sanctificatio regis est et domus regni estBut prophesy not again any more in Bethel: because it is the king's sanctuary, and it is the house of the kingdom.
13. but prophesy not again any more at Beth-el: for it is the king’s sanctuary, and it is a royal house.
7:13. And in Bethel, do not prophesy any longer, because it is the king’s sanctuary, and it is the house of the kingdom.”
7:13. But prophesy not again any more at Bethel: for it [is] the king’s chapel, and it [is] the king’s court.
But prophesy not again any more at Beth- el: for it [is] the king' s chapel, and it [is] the king' s court:

7:13 а в Вефиле больше не пророчествуй, ибо он святыня царя и дом царский.
7:13
εἰς εις into; for
δὲ δε though; while
Βαιθηλ βαιθηλ no longer
μὴ μη not
προσθῇς προστιθημι add; continue
τοῦ ο the
προφητεῦσαι προφητευω prophesy
ὅτι οτι since; that
ἁγίασμα αγιασμα monarch; king
ἐστὶν ειμι be
καὶ και and; even
οἶκος οικος home; household
βασιλείας βασιλεια realm; kingdom
ἐστίν ειμι be
7:13
וּ û וְ and
בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
לֹֽא־ lˈō- לֹא not
תֹוסִ֥יף ṯôsˌîf יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
לְ lᵊ לְ to
הִנָּבֵ֑א hinnāvˈē נבא speak as prophet
כִּ֤י kˈî כִּי that
מִקְדַּשׁ־ miqdaš- מִקְדָּשׁ sanctuary
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
ה֔וּא hˈû הוּא he
וּ û וְ and
בֵ֥ית vˌêṯ בַּיִת house
מַמְלָכָ֖ה mamlāḵˌā מַמְלָכָה kingdom
הֽוּא׃ ס hˈû . s הוּא he
7:13. et in Bethel non adicies ultra ut prophetes quia sanctificatio regis est et domus regni est
But prophesy not again any more in Bethel: because it is the king's sanctuary, and it is the house of the kingdom.
7:13. And in Bethel, do not prophesy any longer, because it is the king’s sanctuary, and it is the house of the kingdom.”
7:13. But prophesy not again any more at Bethel: for it [is] the king’s chapel, and it [is] the king’s court.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Указывая основание своего требования об удаления пророка из Вефиля, Амасия говорит: ибо он (Вефиль) святыня царя и дом царский. Амасия, так. обр., поставляет на вид, что святилище Вефильское учреждено царём (3: Цар XII:28), есть святилище государственное (дом царский, beth mamlachah), и следовательно, только с разрешения царя здесь могут выступать священники и пророки.
Adam Clarke: Commentary on the Bible - 1831
7:13: But prophesy not - at Beth-el - He must not speak against idolatry, because that was the king's religion; and he who speaks against the king's religion must be an enemy to the state. This was the doctrine held in England by popish James 2 and his insidious Jesuit hireling priests, till God in his mercy put this pitiful tyrant down, and with him his false prophets, and the degrading superstition which they endeavored to establish in these lands.
Albert Barnes: Notes on the Bible - 1834
7:13: It is the king's chapel - Better, as in the English margin, "sanctuary." It is the name for "the sanctuary" of God. "Let them make Me a sanctuary, that I may dwell among them" Exo 25:8. "Ye shall Rev_erence My sanctuary: I am the Lord" Lev 19:30; Lev 26:2. It is most often spoken of as, "The sanctuary" ; elsewhere, but always with emphasis, of Rev_erence, sanctity, devotion, protection, it is called "His sanctuary; My sanctuary; Thy sanctuary; the sanctuary of the Lord of God, of his God ; whence God Himself is called "a sanctuary" Isa 8:14; Eze 11:16, as a place of refuge. In three places only, is it called the sanctuary of Israel; "her sanctuary." God, in His threat to cast them off, says, "I will bring your sanctuaries to desolation" Lev 26:31; Jeremiah laments, "the pagan have entered into her sanctuary" Lam 1:10; he says, "the place of our sanctuary is a glorious high throne from the beginning" Jer 17:12, inasmuch as God was enthroned there.
In this case too it is "the sanctuary for" Israel, not a mere property of Israel. "The sanctuary of God" could not he called the sanctuary of any man. One man could not so appropriate "the sanctuary." God had ordained it for Himself. His presence had sanctified it. Heresy, in unconsciousness, lets out more truth than it means. A high priest at Jerusalem could not have said this. He knew that "the temple" was the "sanctuary" of God, and could not have called it the "king's sanctuary." The sanctuary at Bethel had no other sanction, than what it had from the king. Jeroboam I consecrated it and its priests Kg1 12:31-33; and from him it and they had their authority. Amaziah wished to use a popular plea to rid himself of Amos. Bethel was "the king's sanctuary and the house," not of God, but "of the kingdom," that is, "the house," which had the whole royal sanction, which with its Worship was the creature of royal authority, bound up in one with the kingdom, and belonging to it.
Or it may be, "a royal house," (not a palace, or court, for the king's palace was at Samaria, but) "a royal temple," the state-Church. So the Arians betrayed their worldliness by dating one of their Creeds from the Roman Consuls of the year, its month and day" , thereby to show all thinking people, that their faith dates, not of old but now." Their faith was of yesterday. "They are accustomed to say," says Jerome, "the Emperor communicates with us, and, if anyone resists them, immediately they calumniate. 'Actest thou against the Emperor? Despisest thou the Emperor's mandate?' And yet we may think, that many Christian kings who have persecuted the Church of God, and essayed to establish the Arian impiety in the whole world, surpass in guilt Jeroboam king of Israel. He despised the message of a false priest, nor would he make any answer to his suggestions. But these, with their many Amaziahpriests, have slain Amos the prophet and the priest of the Lord by hunger and penury, dungeons and exile."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: prophesy: Amo 2:12; Act 4:17, Act 4:18, Act 5:28, Act 5:40
for: Kg1 12:29, Kg1 12:32, Kg1 13:1
chapel: or, sanctuary
king's court: Heb. house of the kingdom
John Gill
7:13 But prophesy not again any more at Bethel,.... He might prophesy any where, if he did not there, for what the priest cared, that so his honour and interest were not hurt. The reasons he gave were,
for it is the king's chapel; or "sanctuary" (i); where a temple was built for the idol calf, and where the king worshipped it, and attended all other religious service:
and it is the king's court; or "the house of the kingdom" (k); the seat of it, where the king had a royal palace, and sometimes resided here, and kept his court, as well as at Samaria; often coming hither to worship, it being nearer to him than Dan, where the other calf was placed; intimating hereby that the king would never suffer such a troublesome man as he to be so near him; and by prophesying to interrupt him, either in his religious or civil affairs; and therefore advises him by all means to depart, if he had any regard to his life or peace.
(i) "sanctuarium", Pagninus, Montanus, Vatablus, Mercerus, Junius & Tremellius. Piscator, Drusius, Cocceius. (k) "et domus regni est", V. L. Pagninus, Montanus, Mercerus, Cocceius; "domus regia", Junius & Tremellius, Piscator.
John Wesley
7:13 The king's court - To which therefore thou oughtest to shew more respect, and not thus to affront the king in his own house.
Robert Jamieson, A. R. Fausset and David Brown
7:13 prophesy not again-- (Amos 2:12).
at Beth-el--Amaziah wants to be let alone at least in his own residence.
the king's chapel--Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Gen 28:16, Gen 28:19; Gen 35:6-7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.
king's court--that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.
7:147:14: Պատասխանի ետ Ամովս՝ եւ ասէ ցԱմասիա. Ես ո՛չ մարգարէ էի՝ եւ ո՛չ որդի մարգարէի, այլ հովի՛ւ էի, եւ թութ քաղէի.
14 Պատասխան տուեց Ամոսը եւ ասաց Ամասիային.«Ես ո՛չ մարգարէ էի եւ ո՛չ մարգարէի որդի,այլ հովիւ էի եւ թութ էի քաղում.
14 Ամովս պատասխան տուաւ ու Ամասիային ըսաւ.«Ես ո՛չ մարգարէ էի, ո՛չ ալ մարգարէի որդի, Հապա ես արջառներու հովիւ ու մոլաթուզ քաղող էի։
Պատասխանի ետ Ամովս եւ ասէ ցԱմասիա. Ես ոչ մարգարէ էի եւ ոչ որդի մարգարէի, այլ հովիւ [94]էի` եւ թութ`` քաղէի:

7:14: Պատասխանի ետ Ամովս՝ եւ ասէ ցԱմասիա. Ես ո՛չ մարգարէ էի՝ եւ ո՛չ որդի մարգարէի, այլ հովի՛ւ էի, եւ թութ քաղէի.
14 Պատասխան տուեց Ամոսը եւ ասաց Ամասիային.«Ես ո՛չ մարգարէ էի եւ ո՛չ մարգարէի որդի,այլ հովիւ էի եւ թութ էի քաղում.
14 Ամովս պատասխան տուաւ ու Ամասիային ըսաւ.«Ես ո՛չ մարգարէ էի, ո՛չ ալ մարգարէի որդի, Հապա ես արջառներու հովիւ ու մոլաթուզ քաղող էի։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 И отвечал Амос и сказал Амасии: я не пророк и не сын пророка; я был пастух и собирал сикоморы.
7:14 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Αμως αμως Amōs; Amos καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Αμασιαν αμασιαν not ἤμην ειμι be προφήτης προφητης prophet ἐγὼ εγω I οὐδὲ ουδε not even; neither υἱὸς υιος son προφήτου προφητης prophet ἀλλ᾿ αλλα but ἢ η or; than αἰπόλος αιπολος be καὶ και and; even κνίζων κνιζω fruit of the
7:14 וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer עָמֹוס֙ ʕāmôs עָמֹוס Amos וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to אֲמַצְיָ֔ה ʔᵃmaṣyˈā אֲמַצְיָה Amaziah לֹא־ lō- לֹא not נָבִ֣יא nāvˈî נָבִיא prophet אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i וְ wᵊ וְ and לֹ֥א lˌō לֹא not בֶן־ ven- בֵּן son נָבִ֖יא nāvˌî נָבִיא prophet אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i כִּֽי־ kˈî- כִּי that בֹוקֵ֥ר vôqˌēr בֹּוקֵר herdsman אָנֹ֖כִי ʔānˌōḵî אָנֹכִי i וּ û וְ and בֹולֵ֥ס vôlˌēs בלס nip שִׁקְמִֽים׃ šiqmˈîm שִׁקְמָה sycomore
7:14. et respondit Amos et dixit ad Amasiam non sum propheta et non sum filius prophetae sed armentarius ego sum vellicans sycomorosAnd Amos answered and said to Amasias: I am not a prophet, nor am I the son of a prophet: but I am a herdsman plucking wild figs.
14. Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a dresser of sycomore trees:
7:14. And Amos responded, and he said to Amasias, “I am not a prophet, and I am not the son of a prophet, but I am a herdsman plucking from wild fig trees.
7:14. Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet’s son; but I [was] an herdman, and a gatherer of sycomore fruit:
Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet' s son; but I [was] an herdman, and a gatherer of sycomore fruit:

7:14 И отвечал Амос и сказал Амасии: я не пророк и не сын пророка; я был пастух и собирал сикоморы.
7:14
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Αμως αμως Amōs; Amos
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Αμασιαν αμασιαν not
ἤμην ειμι be
προφήτης προφητης prophet
ἐγὼ εγω I
οὐδὲ ουδε not even; neither
υἱὸς υιος son
προφήτου προφητης prophet
ἀλλ᾿ αλλα but
η or; than
αἰπόλος αιπολος be
καὶ και and; even
κνίζων κνιζω fruit of the
7:14
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
עָמֹוס֙ ʕāmôs עָמֹוס Amos
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
אֲמַצְיָ֔ה ʔᵃmaṣyˈā אֲמַצְיָה Amaziah
לֹא־ lō- לֹא not
נָבִ֣יא nāvˈî נָבִיא prophet
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בֶן־ ven- בֵּן son
נָבִ֖יא nāvˌî נָבִיא prophet
אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i
כִּֽי־ kˈî- כִּי that
בֹוקֵ֥ר vôqˌēr בֹּוקֵר herdsman
אָנֹ֖כִי ʔānˌōḵî אָנֹכִי i
וּ û וְ and
בֹולֵ֥ס vôlˌēs בלס nip
שִׁקְמִֽים׃ šiqmˈîm שִׁקְמָה sycomore
7:14. et respondit Amos et dixit ad Amasiam non sum propheta et non sum filius prophetae sed armentarius ego sum vellicans sycomoros
And Amos answered and said to Amasias: I am not a prophet, nor am I the son of a prophet: but I am a herdsman plucking wild figs.
7:14. And Amos responded, and he said to Amasias, “I am not a prophet, and I am not the son of a prophet, but I am a herdsman plucking from wild fig trees.
7:14. Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet’s son; but I [was] an herdman, and a gatherer of sycomore fruit:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. В ответ на слова Вефильского жреца Амос указывает на то, что он выступил на проповедь не самовольно и не ради материальных выгод, а призван к своему служению Самим Богом, Которому не может не повиноваться. - Я не пророк (navi) и не сын пророка (ben navi): сыны пророков или пророческие школы, представляли собою особые общества учеников пророческих, имевшие свою организацию и руководимые пророками (1: Цар X:5, 10; ХIX:20; 3: Цар XVII; 4: Цар I). Ко времени Амоса, по-видимому, не все члены пророческих обществ стояли на надлежащей высоте и в среду их проникли люди недостойные, принимавшие звание пророков только ради добывания хлеба. К числу таких пророков, очевидно, Вефильский жрец отнес и Амоса. Когда Амос отклоняет от себя название "пророк" или "сын пророческий", то он вовсе не имеет в виду этим отвергнуть всякую свою связь с пророками, а только лишь желает сказать, что он не пророк в смысле Амасии. - Я был пастух (boker) и собирал (voles) сикоморы, слав. "пастырь бех и ягодичия обирая": гл. voles представляет apax legom., и значение его точно неизвестно; его принимают в значении собирать как в рус т., очищать (Феодотион), иметь (Симмах), ухаживать (Гоонакер) или надрезывать, как у LXX (knizwn); надрезывание сикомор нужно было для того, чтобы плоды созревали (Plinins, Hist nat. 13, 14).
Adam Clarke: Commentary on the Bible - 1831
7:14: I was no prophet - I am an extraordinary messenger of God. I am not called to the prophetic office but for this occasion. I have no message to Judah, and therefore need not go there. I have a message to Israel alone, and I must faithfully deliver it.
For the account which Amos gives here of himself, see the introduction.
Albert Barnes: Notes on the Bible - 1834
7:14: I was no prophet - The order of the words is emphatic. "No prophet I, and no prophet's son I, for a herdsman I, and dresser of sycamores." It may be, Amos would meet, for the people's sake, Amaziah's taunt. He had a living, simple indeed, yet that of the prophets was as simple. But chiefly he tells them of the unusual character of his mission. He did not belong to the order of the prophets, nor had he been educated in the schools of the prophets, nor had he any human training. He was thinking of nothing less; he was doing the works of his calling, until "God took him from following the flock," and gave him his commission. Rup.: "He promises humbly what he had been, what he had been made, not by merits, but by grace, that he had not assumed the prophetic office by hereditary right, nor had he begun to prophesy out of his own mind, but, being under the necessity of obeying, he had fulfilled the grace and the command of God who inspired and sent Him." Twice he repeats, "The Lord took me; the Lord said unto me;" inculcating that, what Amaziah forbade, God bade. All was of God. "He" had but obeyed. Jerome: "As then the Apostles, when the Scribes and Pharisees forbade them to teach in the Name of Jesus, answered, 'We must obey God rather than man' Act 5:29, so Amos, when forbidden by the idol-priests to prophesy, not only prophesies, shewing that he feared God bidding, more than their forbidding, but he boldly and freely denounces the punishment of him who endeavored to forbid and hinder the word of God." Rup.: "heaven thundered and commanded him to prophesy; the frog croaked in answer out of his marsh, 'prophesy no more. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: neither: Kg1 20:35; Kg2 2:3, Kg2 2:5, Kg2 2:7, Kg2 4:38, Kg2 6:1; Ch2 16:7, Ch2 19:2, Ch2 20:34
an herdman: Amo 1:1; Zac 13:5; Co1 1:27
a gatherer: Rather, as bolais is rendered by the LXX and Vulgate, κνιζων, vellicans "a scraping," or a scraper of sycamores; for the fruit does not ripen till it is rubbed with iron combs.
sycamore fruit: or, wild figs
Carl Friedrich Keil and Franz Delitzsch
7:14
Amos first of all repudiates the insinuation that he practises prophesying as a calling or profession, by which he gets his living. "I am no prophet," sc. by profession, "and no prophet's son," i.e., not a pupil or member of the prophets' schools, one who has been trained to prophesy (on these schools, see the comm. on 1Kings 19:24); but (according to my proper calling) a bōqēr, lit., a herdsman of oxen (from bâqâr); then in a broader sense, a herdsman who tends the sheep (צאן), a shepherd; and a bōlēs shiqmı̄m, i.e., one who plucks sycamores or mulberry-figs, and lives upon them. The ἁπ. λεγ. bōlēs is a denom. from the Arabic name for the mulberry-fig, and signifies to gather mulberry-figs and live upon them; like συκάζειν and ἀποσυκάζειν, i.e., according to Hesych. τὰ σῦκα τρώγειν, to eat figs. The rendering of the lxx κνίζων, Vulg. vellicans, points to the fact that it was a common custom to nip or scratch the mulberry-figs, in order to make them ripen (see Theophr. Hist. plant. iv. 2; Plin. Hist. nat. 13, 14; and Bochart, Hieroz. i. 384, or p. 406 ed. Ros.); but this cannot be shown to be the true meaning of bōlēs. And even if the idea of nipping were implied in the word bōlēs, it would by no means follow that the possession of a mulberry plantation was what was intended, as many commentators have inferred; for "the words contain an allusion to the 'eating of bread' referred to in Amos 7:12, and the fruit is mentioned here as the ordinary food of the shepherds, who lived at the pasture grounds, and to whom bread may have been a rarity" (Hitzig). From this calling, which afforded him a livelihood, the Lord had called him away to prophesy to His people Israel; so that whoever forbade him to do so, set himself in opposition to the Lord God.
Geneva 1599
7:14 Then answered Amos, and said to Amaziah, I [was] no (h) prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit:
(h) Thus he shows by his extraordinary calling, that God had given him a charge, which he must necessarily execute.
John Gill
7:14 Then answered Amos, and said to Amaziah,.... With much freedom, boldness, and intrepidity, and yet with modesty and humility; not at all moved by his frowns or his flattery:
I was no prophet, neither was I a prophet's son: he was not a prophet originally, or from his youth, as Kimchi; he was not born and bred one; neither his father was a prophet, by whom he could get any instructions in the mystery of prophesying; nor was he a disciple of any of the prophets, or brought up in any of their schools as some were; he was no prophet till the Lord called him immediately, at once, from his secular employment to this office; and therefore did not take it up to get a livelihood by Jarchi and Aben Ezra interpret it, that he was not one of the false prophets that prophesied for hire, and took a reward:
but I was an herdsman, and a gatherer of sycamore fruit; that is, originally: this was the employment he was brought up in from his youth, and was in it when he was called to be a prophet; he looked after cattle, both great and small; and at a certain time of the year used, to gather sycamore fruit, which was a kind of figs; and by, its name had the resemblance both of figs and mulberries. Some take it to be what were called Egyptian figs; these he gathered, either for the use of his masters, or for food for himself, or for the cattle, or both: or he was an "opener" of them, as the Septuagint; he cut, them, and made incisions in them; for, as Pliny (l), Dioscorides (m), and Theophrastus (n) observe, this fruit must be cut or scratched, either with the nail, or with iron, or it will not ripen; but, four days after being scratched or cut, will become ripe. Mr. Norden (o), a late traveller in Egypt, has given us a very particular account of this tree and its fruit.
"This sycamore (he says) is of the height of a beech, and bears its fruit in a manner quite different from other trees; it has them on the trunk itself, which shoots out little sprigs in form of grape stalks; at the end of which grow the fruit close to one another, almost like bunches of grapes. The tree is always green, and bears fruit several times in the year, without observing any certain seasons: for I have seen (says he) some sycamores that have given fruit two months after others. The fruit has the figure and smell of real figs, but is inferior to them in the taste, having a disgusting sweetness. Its colour is a yellow, inclining to an ochre, shadowed by a flesh colour. In the inside it resembles the common figs, excepting that it has a blackish colouring with yellow spots. This sort of tree is pretty common in Egypt; the people for the greater part live upon its fruit, and think themselves well regaled when they have a piece of bread, a couple of sycamore figs, and a pitcher filled with water from the Nile.''
This account in several things agrees with what Pliny (p) and Solinus (q) relate of this tree and its fruit; very likely there might be many of these trees in Judea; there seem to have been great numbers of them in Solomon's time, 3Kings 10:27; and perhaps it was one of these that Zacchaeus climbed, in order to see Christ, Lk 19:4; for this sort of trees delight in vales and plains, such as were the plains of Jericho; and in the Talmud (r) we read of sycamore trees in Jericho; and of the men of Jericho allowing the branches of them to be cut down for sacred uses. These also grew in lower Galilee, but not in upper Galilee; and that they were frequent in the land of Israel appears from the rules the Misnic doctors (s) give about the planting, and cutting them down; and in the opening of these trees, and making incisions in them, and in gathering the fruit of them, Amos might be concerned. Kimchi and Ben Melech say the word signifies to "mix", and that his business was to mix these together with other fruit. Aben Ezra observes, that in the Arabic language it signifies to dry; and then his work was, after he had gathered them, to lay them a drying. Some render the word a "searcher" (t) of them; as if his employment was to look out for them, and seek them where they were to be got: however, be this as it will, the prophet suggests that he had been used to a low life, and to mean fare, with which he was contented, and did not take up this business of prophesying for bread, and could return to his former employment without any regret, to get a maintenance, if so was the will of God. The Targum gives it a different sense,
"for I am a master of cattle, and have sycamores in the fields;''
and so Jarchi, Kimchi, and Ben Melech, represent him as suggesting that he was rich, and had no need of bread to be given him, or to prophesy for that.
(l) Nat. Hist. l. 13. c. 7. (m) L. 1. c. 143. (n) Hist. l. 4. c. 2. (o) Travels in Egypt and Nubis, vol. 1. p. 79, 80. (p) Nat. Hist. l. 13. c. 7. (q) Polyhistor. c. 45. (r) T. Bab Pesachim, fol. 56. 1. & 57. 1. & Menachot, fol. 71. 1. (s) Misn. Shevath, c. 9. sect. 2. & Bava Bathra, c. 2. sect. 7. (t) "disquirens", Montanus, Vatablus; "perquirens", Junius & Tremellius, Piscator, Cocceius, Burkius. So R. Sol. Urbin Ohel Moed, fol. 31. 2.
John Wesley
7:14 No prophet - Not originally, or by study, or by any human designation. An herdman - By breeding and occupation I was and still am, an herdman. Sycamore fruit - This fruit was good food for man, or cattle.
Robert Jamieson, A. R. Fausset and David Brown
7:14 I was no prophet--in answer to Amaziah's insinuation (Amos 7:12), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare 3Kings 18:19). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare Amos 7:15, "flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare Amos 1:1) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it.
prophet's son--that is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows (4Kings 4:1-2). The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets (4Kings 4:42). Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction.
sycamore--abounding in Palestine. The fruit was like the fig, but inferior; according to PLINY, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare 3Kings 10:27).
gatherer--one occupied with their cultivation [MAURER]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [PLINY, Natural History, 13.7,14]. GROTIUS from JEROME says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.
7:157:15: եւ ա՛ռ զիս Տէր ՚ի հօտից, եւ ասէ ցիս Տէր. Գնա՛ դու եւ մարգարէա՛ ՚ի վերայ ժողովրդեա՛ն իմում Իսրայէլի։
15 Տէրը վերցրեց ինձ հօտից եւ ասաց ինձ.“Դու գնա՛ եւ մարգարէացի՛ր Իսրայէլի իմ ժողովրդի մասին”:
15 Տէրը զիս հօտին ետեւէն առաւ Եւ ինծի ըսաւ.‘Գնա՛, իմ ժողովուրդիս՝ Իսրայէլին՝ մարգարէութիւն ըրէ՛’։
եւ առ զիս Տէր ի հօտից, եւ ասէ ցիս Տէր. Գնա դու եւ մարգարեաց ի վերայ ժողովրդեան իմում Իսրայելի:

7:15: եւ ա՛ռ զիս Տէր ՚ի հօտից, եւ ասէ ցիս Տէր. Գնա՛ դու եւ մարգարէա՛ ՚ի վերայ ժողովրդեա՛ն իմում Իսրայէլի։
15 Տէրը վերցրեց ինձ հօտից եւ ասաց ինձ.“Դու գնա՛ եւ մարգարէացի՛ր Իսրայէլի իմ ժողովրդի մասին”:
15 Տէրը զիս հօտին ետեւէն առաւ Եւ ինծի ըսաւ.‘Գնա՛, իմ ժողովուրդիս՝ Իսրայէլին՝ մարգարէութիւն ըրէ՛’։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 Но Господь взял меня от овец и сказал мне Господь: >.
7:15 καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me κύριος κυριος lord; master ἐκ εκ from; out of τῶν ο the προβάτων προβατον sheep καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me βάδιζε βαδιζω prophesy ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel
7:15 וַ wa וְ and יִּקָּחֵ֣נִי yyiqqāḥˈēnî לקח take יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after הַ ha הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלַי֙ ʔēlˌay אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֵ֥ךְ lˌēḵ הלך walk הִנָּבֵ֖א hinnāvˌē נבא speak as prophet אֶל־ ʔel- אֶל to עַמִּ֥י ʕammˌî עַם people יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:15. et tulit me Dominus cum sequerer gregem et dixit ad me Dominus vade propheta ad populum meum IsrahelAnd the Lord took me when I followed the flock, and the Lord said to me: Go, prophesy to my people Israel.
15. and the LORD took me from following the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
7:15. And the Lord took me, when I was following the flock, and the Lord said to me, ‘Go, prophesy to my people Israel.’ ”
7:15. And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel:

7:15 Но Господь взял меня от овец и сказал мне Господь: <<иди, пророчествуй к народу Моему, Израилю>>.
7:15
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
κύριος κυριος lord; master
ἐκ εκ from; out of
τῶν ο the
προβάτων προβατον sheep
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
βάδιζε βαδιζω prophesy
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
7:15
וַ wa וְ and
יִּקָּחֵ֣נִי yyiqqāḥˈēnî לקח take
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מֵ מִן from
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלַי֙ ʔēlˌay אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לֵ֥ךְ lˌēḵ הלך walk
הִנָּבֵ֖א hinnāvˌē נבא speak as prophet
אֶל־ ʔel- אֶל to
עַמִּ֥י ʕammˌî עַם people
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:15. et tulit me Dominus cum sequerer gregem et dixit ad me Dominus vade propheta ad populum meum Israhel
And the Lord took me when I followed the flock, and the Lord said to me: Go, prophesy to my people Israel.
7:15. And the Lord took me, when I was following the flock, and the Lord said to me, ‘Go, prophesy to my people Israel.’ ”
7:15. And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. В непосредственном призвании самим Господом Амос указывает основание для выступления с проповедью. Но Господь взял меня от овец (meacharej hazzon): в ст. 15: пророк называет себя пастухом мелкого скота, oвeц (hazzon), a в ст. 14-м он усвояет себе наименование boker, что означает - пастух крупного скота. Это различие названий дает повод некоторым комментаторам заподозривать слово boker и считать его корректурой (Новак). Но едва ли можно сказать, что пастух крупного скота (boker) не мог бы в то же время и пасти скот мелкий.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: took: Sa2 7:8; Psa 78:70-72; Mat 4:18, Mat 4:19, Mat 9:9
as I followed: Heb. from behind
Go: Jer 1:7; Eze 2:3, Eze 2:4; Luk 24:46-48; Act 1:8, Act 4:20, Act 5:20, Act 5:29-32
John Gill
7:15 And the Lord took me as I followed the flock,.... Or "from behind" it (u); a description of a shepherd, such an one Amos was, and in this employ when the Lord called him, and took him to be a prophet; he did not seek after it, nor did he take this honour to himself; by which it appears that his mission was divine, and that he did not enter on this work with lucrative views: thus God took David in a like state of life, and made him king of Israel; and Elisha from the plough, and made him a prophet: and Christ several of his disciples from being fishermen, and made them fishers of men, or ministers of the word; and so their call appeared more clear and manifest;
and the Lord said unto me; in a vision or dream by night; or by an articulate voice he heard; or by an impulse upon his spirit, which comes from the Spirit of God:
go, prophesy unto my people Israel; for so they were by profession, and notwithstanding their apostasy; as yet they were not tallied "Loammi", Hos 1:9; to these the prophet was bid to go out of the land of Judea, where he was a herdsman, and prophesy in the name of the Lord to them; wherefore what he did was in obedience to the command of God, and he did but his duty; and what he in this verse and Amos 7:14 declares, is a sufficient vindication of himself, his character, and conduct; and having done this, he has something to say to the priest, as follows.
(u) "de post pecus", Montanus; "de post gregem", Vatablus; "a post gregem", Liveleus.
Robert Jamieson, A. R. Fausset and David Brown
7:15 took me as I followed the flock--So David was taken (2Kings 7:8; Ps 78:70-71). Messiah is the antitypical Shepherd (Ps 23:1-6; John 10:1-18).
unto my people--"against" [MAURER]; so Amos 7:16. Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.
7:167:16: Եւ արդ՝ լո՛ւր զպատգամս Տեառն. Դու ասես. Մի՛ մարգարէանար ՚ի վերայ Իսրայէլի. եւ մի՛ ժողովս ժողովեր ՚ի վերայ տանն Յակովբու[10536]։ [10536] Ոմանք. ՚Ի վերայ տանն Յերոբովամայ։
16 Արդ, լսի՛ր Տիրոջ պատգամները.դու ասում ես՝ “Մի՛ մարգարէացիր Իսրայէլի մասին,մարդ մի՛ հաւաքիր ու մի՛ խօսիր Յակոբի տան դէմ”:
16 Եւ հիմա Տէրոջը խօսքը լսէ՛.Դուն կ’ըսես թէ՝ ‘Իսրայէլի համար մարգարէութիւն մի՛ ըներ Ու Իսահակի տանը դէմ մի՛ խօսիր’։
Եւ արդ լուր զպատգամս Տեառն. Դու ասես. Մի՛ մարգարէանար ի վերայ Իսրայելի, եւ մի՛ [95]ժողովս ժողովեր`` ի վերայ տանն [96]Յակովբու:

7:16: Եւ արդ՝ լո՛ւր զպատգամս Տեառն. Դու ասես. Մի՛ մարգարէանար ՚ի վերայ Իսրայէլի. եւ մի՛ ժողովս ժողովեր ՚ի վերայ տանն Յակովբու[10536]։
[10536] Ոմանք. ՚Ի վերայ տանն Յերոբովամայ։
16 Արդ, լսի՛ր Տիրոջ պատգամները.դու ասում ես՝ “Մի՛ մարգարէացիր Իսրայէլի մասին,մարդ մի՛ հաւաքիր ու մի՛ խօսիր Յակոբի տան դէմ”:
16 Եւ հիմա Տէրոջը խօսքը լսէ՛.Դուն կ’ըսես թէ՝ ‘Իսրայէլի համար մարգարէութիւն մի՛ ըներ Ու Իսահակի տանը դէմ մի՛ խօսիր’։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 Теперь выслушай слово Господне. Ты говоришь: >.
7:16 καὶ και and; even νῦν νυν now; present ἄκουε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master σὺ συ you λέγεις λεγω tell; declare μὴ μη not προφήτευε προφητευω prophesy ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not μὴ μη not ὀχλαγωγήσῃς οχλαγωγεω in; on τὸν ο the οἶκον οικος home; household Ιακωβ ιακωβ Iakōb; Iakov
7:16 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now שְׁמַ֣ע šᵊmˈaʕ שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַתָּ֣ה ʔattˈā אַתָּה you אֹמֵ֗ר ʔōmˈēr אמר say לֹ֤א lˈō לֹא not תִנָּבֵא֙ ṯinnāvˌē נבא speak as prophet עַל־ ʕal- עַל upon יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַטִּ֖יף ṯaṭṭˌîf נטף drop עַל־ ʕal- עַל upon בֵּ֥ית bˌêṯ בַּיִת house יִשְׂחָֽק׃ yiśḥˈāq יִשְׂחָק Isaac
7:16. et nunc audi verbum Domini tu dicis non prophetabis super Israhel et non stillabis super domum idoliAnd now hear thou the word of the Lord: Thou sayest, thou shalt not prophesy against Israel, and thou shalt not drop thy word upon the house of the idol.
16. Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not against the house of Isaac;
7:16. And now, hear the word of the Lord: You say, “You will not prophesy about Israel, and you will not rain your words upon the house of the idol.”
7:16. Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not [thy word] against the house of Isaac.
Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not [thy word] against the house of Isaac:

7:16 Теперь выслушай слово Господне. Ты говоришь: <<не пророчествуй на Израиля и не произноси слов на дом Исааков>>.
7:16
καὶ και and; even
νῦν νυν now; present
ἄκουε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
σὺ συ you
λέγεις λεγω tell; declare
μὴ μη not
προφήτευε προφητευω prophesy
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐ ου not
μὴ μη not
ὀχλαγωγήσῃς οχλαγωγεω in; on
τὸν ο the
οἶκον οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
7:16
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אַתָּ֣ה ʔattˈā אַתָּה you
אֹמֵ֗ר ʔōmˈēr אמר say
לֹ֤א lˈō לֹא not
תִנָּבֵא֙ ṯinnāvˌē נבא speak as prophet
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תַטִּ֖יף ṯaṭṭˌîf נטף drop
עַל־ ʕal- עַל upon
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂחָֽק׃ yiśḥˈāq יִשְׂחָק Isaac
7:16. et nunc audi verbum Domini tu dicis non prophetabis super Israhel et non stillabis super domum idoli
And now hear thou the word of the Lord: Thou sayest, thou shalt not prophesy against Israel, and thou shalt not drop thy word upon the house of the idol.
7:16. And now, hear the word of the Lord: You say, “You will not prophesy about Israel, and you will not rain your words upon the house of the idol.”
7:16. Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not [thy word] against the house of Isaac.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Противление пророку было вместе с тем противлением Божию повелению. Поэтому Амос возвещает от имени Господа наказание Амасии. Это наказание поразит весь дом Амасии. Самому Амасии, что он умрет в земле нечистой т. е. в земле языческой. Исполнение этого пророчества могло последовать уже в 734: г. когда Феглаф Фелассар отвел в плен в Ассирию часть жителей Северного Царства.
Adam Clarke: Commentary on the Bible - 1831
7:16: Now therefore hear thou the word of the Lord - While he was speaking in his own vindication, God seems to have inspired him with the awful prediction which he immediately delivers.
Albert Barnes: Notes on the Bible - 1834
7:16: Amaziah then was in direct rebellion and contradiction against God. He was in an office forbidden by God. God's word came to him. He had his choice; and, as people do, when entangled in evil courses, he chose the more consciously amiss. He had to resign his lucrative office and to submit to God speaking to him through a shepherd, or to stand in direct opposition to God, and to confront God; and in silencing Amos, he would silence God. But, like one who would arrest the lightning, he draws it on his own head. Amos contrasts the word of Amaziah, and the word of God; Rup.: "Hear thou the word of the Lord; Thou sayest; prophesy not against Israel. Therefore thus saith the Lord." Not only will I not cease to prophesy against Israel, but I will also prophesy to thee. Hear now thine own part of the prophecy."
Drop not - The form of expression, (not the word) is probably taken from Moses. "My doctrine shall drop as the rain, my speech shall distill as the dew; as the small rain upon the tender herb, and as the showers upon the grass" Deu 32:2. Micah speaks of the word as used by those who forbade to prophesy, as though the prophecy were a continual wearisome "dropping." God's word comes as a gentle dew or soft rain, not beating down but refreshing; not sweeping away, like a storm, but sinking in and softening even hard ground, all but the rock; gentle, so as they can bear it. God's word was to people, such as they were toward it; dropping like the dew on those who received it; wearing, to those who hardened themselves against it. It drops in measure upon the hearts which it fertilizes, being adapted to their capacity to receive it. And so contrariwise as to the judgments with which God's prophets are charged. : "The prophets do not discharge at once the whole wrath of God, but, in their threatenings, denounce little drops of it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: hear: Sa1 15:16; Kg1 22:19; Jer 28:15-17
Prophesy: Amo 7:13; Isa 30:10; Mic 2:6
and drop: Deu 32:2; Eze 20:46, Eze 21:2
Carl Friedrich Keil and Franz Delitzsch
7:16
In return for this rebellion against Jehovah, Amos foretels to the priest the punishment which will fall upon him when the judgment shall come upon Israel, meeting his words, "Thou sayst, Thou shalt not prophesy," with the keen retort, "Thus saith Jehovah." הטּיף, to drip, applied to prophesying here and at Mic 2:6, Mic 2:11, and Ezek 21:2, Ezek 21:7, is taken from Deut 32:2, "My teaching shall drip as the rain," etc. Isaac (yishâq) for Israel, as in Amos 7:9. The punishment is thus described in Amos 7:17 : "Thy wife will be a harlot in the city," i.e., at the taking of the city she will become a harlot through violation. His children would also be slain by the foe, and his landed possession assigned to others, namely, to the fresh settlers in the land. He himself, viz., the priest, would die in an unclean land, that is to say, in the land of the Gentiles, - in other words, would be carried away captive, and that with the whole nation, the carrying away of which is repeated by Amos in the words which the priest had reported to the king (Amos 7:11), as a sign that what he has prophesied will assuredly stand.
John Gill
7:16 Now therefore hear thou the word of the Lord,.... Which I have from him concerning thee, and which he has pronounced upon thee and thy family:
thou sayest, prophesy not against Israel; when God has bid me prophesy:
and drop not thy word against the house of Isaac; say nothing against it, though in ever so soft and gentle a manner: it designs the same thing as before, only in different words; and is a prohibition of the prophet to prophesy against the ten tribes that descended from Isaac, in the line of Jacob. So the Targum paraphrases it,
"thou shalt not teach against the house of Isaac;''
or deliver out any prophecy or doctrine that is against them, or threatens them with any calamity. Jarchi says the phrase is expressive of prophecy; see Deut 32:2.
John Wesley
7:16 The house of Isaac - The posterity of Isaac.
Robert Jamieson, A. R. Fausset and David Brown
7:16 drop--distil as the refreshing drops of rain (Deut 32:2; Ezek 21:2; compare Mic 2:6, Mic 2:11).
7:177:17: Վասն այդորիկ ա՛յսպէս ասէ Տէր Տէր. Կին քո ՚ի քաղաքի՛դ պոռնկեսցի. եւ ուստերք քո եւ դստերք քո ՚ի սո՛ւր անկցին. եւ երկի՛րդ քո լարաբաժին բաժանեսցի. եւ դու յերկրի պղծո՛ւմ վախճանեսցիս. եւ Իսրայէլ գերելո՛վ գերեսցի յերկրէ իւրմէ[10537]։[10537] Ոմանք. Դու յերկրի ՚ի պղծումն վախճա՛՛։
17 Դրա համար այսպէս է ասում Տէր Աստուածը. «Քո կինը այդ քաղաքում պիտի պոռնկանայ,եւ քո որդիներն ու դուստրերը սրով պիտի ընկնեն,քո երկիրը լարերով պիտի բաժանուի,ինքդ պիտի վախճանուես պիղծ երկրում,եւ Իսրայէլը գերուելով պիտի գերուի իր երկրից»:
17 Անոր համար Տէրը այսպէս կ’ըսէ.‘Քու կինդ քաղաքին մէջ պոռնկութիւն պիտի ընէ, Քու տղաքներդ ու աղջիկներդ սուրով պիտի իյնան, Քու երկիրդ լարով պիտի բաժնուի, Դուն պիղծ երկրի մը մէջ պիտի մեռնիս Ու Իսրայէլ իր երկրէն անշուշտ գերութեան պիտի երթայ’»։
Վասն այդորիկ այսպէս ասէ Տէր. Կին քո ի քաղաքիդ պոռնկեսցի, եւ ուստերք քո եւ դստերք քո ի սուր անկցին, եւ երկիրդ քո լարաբաժին բաժանեսցի, եւ դու յերկրի պղծում վախճանեսցիս, եւ Իսրայէլ գերելով գերեսցի յերկրէ իւրմէ:

7:17: Վասն այդորիկ ա՛յսպէս ասէ Տէր Տէր. Կին քո ՚ի քաղաքի՛դ պոռնկեսցի. եւ ուստերք քո եւ դստերք քո ՚ի սո՛ւր անկցին. եւ երկի՛րդ քո լարաբաժին բաժանեսցի. եւ դու յերկրի պղծո՛ւմ վախճանեսցիս. եւ Իսրայէլ գերելո՛վ գերեսցի յերկրէ իւրմէ[10537]։
[10537] Ոմանք. Դու յերկրի ՚ի պղծումն վախճա՛՛։
17 Դրա համար այսպէս է ասում Տէր Աստուածը. «Քո կինը այդ քաղաքում պիտի պոռնկանայ,եւ քո որդիներն ու դուստրերը սրով պիտի ընկնեն,քո երկիրը լարերով պիտի բաժանուի,ինքդ պիտի վախճանուես պիղծ երկրում,եւ Իսրայէլը գերուելով պիտի գերուի իր երկրից»:
17 Անոր համար Տէրը այսպէս կ’ըսէ.‘Քու կինդ քաղաքին մէջ պոռնկութիւն պիտի ընէ, Քու տղաքներդ ու աղջիկներդ սուրով պիտի իյնան, Քու երկիրդ լարով պիտի բաժնուի, Դուն պիղծ երկրի մը մէջ պիտի մեռնիս Ու Իսրայէլ իր երկրէն անշուշտ գերութեան պիտի երթայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 За это, вот что говорит Господь: жена твоя будет обесчещена в городе, сыновья и дочери твои падут от меча, земля твоя будет разделена межевою вервью, а ты умрешь в земле нечистой, и Израиль непременно выведен будет из земли своей.
7:17 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἡ ο the γυνή γυνη woman; wife σου σου of you; your ἐν εν in τῇ ο the πόλει πολις city πορνεύσει πορνευω prostitute; depraved καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter σου σου of you; your ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall καὶ και and; even ἡ ο the γῆ γη earth; land σου σου of you; your ἐν εν in σχοινίῳ σχοινιον cord καταμετρηθήσεται καταμετρεω and; even σὺ συ you ἐν εν in γῇ γη earth; land ἀκαθάρτῳ ακαθαρτος unclean τελευτήσεις τελευταω meet an end ὁ ο the δὲ δε though; while Ισραηλ ισραηλ.1 Israel αἰχμάλωτος αιχμαλωτος captive ἀχθήσεται αγω lead; pass ἀπὸ απο from; away τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him
7:17 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּה־ kō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אִשְׁתְּךָ֞ ʔištᵊḵˈā אִשָּׁה woman בָּ bā בְּ in † הַ the עִ֤יר ʕˈîr עִיר town תִּזְנֶה֙ tiznˌeh זנה fornicate וּ û וְ and בָנֶ֤יךָ vānˈeʸḵā בֵּן son וּ û וְ and בְנֹתֶ֨יךָ֙ vᵊnōṯˈeʸḵā בַּת daughter בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger יִפֹּ֔לוּ yippˈōlû נפל fall וְ wᵊ וְ and אַדְמָתְךָ֖ ʔaḏmāṯᵊḵˌā אֲדָמָה soil בַּ ba בְּ in † הַ the חֶ֣בֶל ḥˈevel חֶבֶל cord תְּחֻלָּ֑ק tᵊḥullˈāq חלק divide וְ wᵊ וְ and אַתָּ֗ה ʔattˈā אַתָּה you עַל־ ʕal- עַל upon אֲדָמָ֤ה ʔᵃḏāmˈā אֲדָמָה soil טְמֵאָה֙ ṭᵊmēʔˌā טָמֵא unclean תָּמ֔וּת tāmˈûṯ מות die וְ wᵊ וְ and יִ֨שְׂרָאֵ֔ל yˌiśrāʔˈēl יִשְׂרָאֵל Israel גָּלֹ֥ה gālˌō גלה uncover יִגְלֶ֖ה yiḡlˌeh גלה uncover מֵ mē מִן from עַ֥ל ʕˌal עַל upon אַדְמָתֹֽו׃ ס ʔaḏmāṯˈô . s אֲדָמָה soil
7:17. propter hoc haec dicit Dominus uxor tua in civitate fornicabitur et filii tui et filiae tuae in gladio cadent et humus tua funiculo metietur et tu in terra polluta morieris et Israhel captivus migrabit de terra suaTherefore thus saith the Lord: Thy wife shall play the harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be measured by a line: and thou shalt die in a polluted land, and Israel shall go into captivity out of their land.
17. therefore thus saith the LORD: Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou thyself shalt die in a land that is unclean, and Israel shall surely be led away captive out of his land.
7:17. Because of that, the Lord says this: “Your wife will fornicate in the city, and your sons and your daughters will fall by the sword, and your soil will be measured with a string. And you will die on polluted land, and Israel will be taken into captivity out of their land.”
7:17. Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.
Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land:

7:17 За это, вот что говорит Господь: жена твоя будет обесчещена в городе, сыновья и дочери твои падут от меча, земля твоя будет разделена межевою вервью, а ты умрешь в земле нечистой, и Израиль непременно выведен будет из земли своей.
7:17
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
γυνή γυνη woman; wife
σου σου of you; your
ἐν εν in
τῇ ο the
πόλει πολις city
πορνεύσει πορνευω prostitute; depraved
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
σου σου of you; your
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
πεσοῦνται πιπτω fall
καὶ και and; even
ο the
γῆ γη earth; land
σου σου of you; your
ἐν εν in
σχοινίῳ σχοινιον cord
καταμετρηθήσεται καταμετρεω and; even
σὺ συ you
ἐν εν in
γῇ γη earth; land
ἀκαθάρτῳ ακαθαρτος unclean
τελευτήσεις τελευταω meet an end
ο the
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
αἰχμάλωτος αιχμαλωτος captive
ἀχθήσεται αγω lead; pass
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
7:17
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּה־ kō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אִשְׁתְּךָ֞ ʔištᵊḵˈā אִשָּׁה woman
בָּ בְּ in
הַ the
עִ֤יר ʕˈîr עִיר town
תִּזְנֶה֙ tiznˌeh זנה fornicate
וּ û וְ and
בָנֶ֤יךָ vānˈeʸḵā בֵּן son
וּ û וְ and
בְנֹתֶ֨יךָ֙ vᵊnōṯˈeʸḵā בַּת daughter
בַּ ba בְּ in
הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
יִפֹּ֔לוּ yippˈōlû נפל fall
וְ wᵊ וְ and
אַדְמָתְךָ֖ ʔaḏmāṯᵊḵˌā אֲדָמָה soil
בַּ ba בְּ in
הַ the
חֶ֣בֶל ḥˈevel חֶבֶל cord
תְּחֻלָּ֑ק tᵊḥullˈāq חלק divide
וְ wᵊ וְ and
אַתָּ֗ה ʔattˈā אַתָּה you
עַל־ ʕal- עַל upon
אֲדָמָ֤ה ʔᵃḏāmˈā אֲדָמָה soil
טְמֵאָה֙ ṭᵊmēʔˌā טָמֵא unclean
תָּמ֔וּת tāmˈûṯ מות die
וְ wᵊ וְ and
יִ֨שְׂרָאֵ֔ל yˌiśrāʔˈēl יִשְׂרָאֵל Israel
גָּלֹ֥ה gālˌō גלה uncover
יִגְלֶ֖ה yiḡlˌeh גלה uncover
מֵ מִן from
עַ֥ל ʕˌal עַל upon
אַדְמָתֹֽו׃ ס ʔaḏmāṯˈô . s אֲדָמָה soil
7:17. propter hoc haec dicit Dominus uxor tua in civitate fornicabitur et filii tui et filiae tuae in gladio cadent et humus tua funiculo metietur et tu in terra polluta morieris et Israhel captivus migrabit de terra sua
Therefore thus saith the Lord: Thy wife shall play the harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be measured by a line: and thou shalt die in a polluted land, and Israel shall go into captivity out of their land.
7:17. Because of that, the Lord says this: “Your wife will fornicate in the city, and your sons and your daughters will fall by the sword, and your soil will be measured with a string. And you will die on polluted land, and Israel will be taken into captivity out of their land.”
7:17. Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:17: Thy wife shall be a harlot - As this was the word of the Lord, so it was fulfilled; but as we have no farther account of this idolatrous priest, so we cannot tell in what circumstances these threatenings were executed.
1. His wife was to be a public prostitute; she was probably such already privately in the temple, as the wife of an idolatrous priest.
2. His sons and daughters were to fall by the sword.
3. Their inheritance was to be taken by strangers.
4. And himself was to die a captive in a heathen land.
Israel shall surety go into captivity - He now declares fully what he had not declared before, though Amaziah had made it a subject of accusation. This particular was probably revealed at this instant, as well as those which concerned Amaziah and his family.
Albert Barnes: Notes on the Bible - 1834
7:17: Thy wife shall be a harlot - These were, and still are, among the horrors of war. His own sentence comes last, when he had seen the rest, unable to hinder it. Against his and her own will, she should suffer this. Jerome: "Great is the grief, and incredible the disgrace, when the husband, in the midst of the city and in the presence of all, cannot hinder the wrong done to his wife , for the husband had rather hear that his wife had been slain, than defiled." What he adds "thy daughters" (as well as his "sons") "shall fall by the sword," is an unwonted barbarity, and not part of the Assyrian customs, who carried off women in great numbers, as wives for their soldiery .
Perhaps Amos mentions the unwonted cruelty, that the event might bring home the more to the minds of the people the prophecies which relate to themselves. When this had been fulfilled before his eyes , "Amaziah himself, who now gloried in the authority of the priesthood, was to be led into captivity, die in a land polluted by idols, yet not before be saw the people whom he had deceived, enslaved and captive." Amos closes by repeating emphatically the exact words, which Amaziah had alleged in his message to Jeroboam; "and Israel shall surely go into captivity forth of his land." He had not said it before in these precise words. Now he says it, without reserve of their repentance, as though he would say, "Thou hast pronounced thine own sentence; thou hast hardened thyself against the word of God; thou hardenest thy people against the word of God; it remains then that it should fall on thee and thy people." Rup.: "How and when the prophecy against Amaziah was fulfilled, Scripture does not relate. He lies hid amid the mass of miseries" . Scripture hath no leisure to relate all which befalls those of the viler sort "The majesty of Holy Scripture does not lower itself to linger on baser persons, whom God had rejected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Thy wife: Isa 13:16; Jer 20:6, Jer 28:12, Jer 28:16, Jer 29:21, Jer 29:25, Jer 29:31, Jer 29:32; Lam 5:11; Hos 4:13, Hos 4:14; Zac 14:2
thy land: Psa 78:55
die: Kg2 17:6; Eze 4:13; Hos 9:3
and Israel: Amo 7:11; Lev 26:33-39; Jer 36:27-32
Geneva 1599
7:17 Therefore thus saith the LORD; (i) Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.
(i) In this way God used to approve the authority of his Prophets, by his plagues and judgments against those who were malicious enemies as in (Jer 28:12-17; Jer 29:21-26), as this day he does against those that persecute the ministers of his Gospel.
John Gill
7:17 Therefore thus saith the Lord,.... For withstanding the prophet of the Lord, and forbidding him to speak in his name against the idolatry of Israel, as well as for his own idolatry:
thy wife shall be an harlot in the city: either of Bethel or Samaria; either through force, being ravished by the soldiers upon taking and plundering the city; so Theodoret and others: or rather of choice; either, through poverty, to get bread, or through a vicious inclination, and that in a public manner: the meaning is, that she should be a common strumpet; which must be a great affliction to him, and a just punishment for his idolatry, or spiritual adultery; this must be before the siege and taking of Samaria, since by that time the priest's wife would be too old to be used as a harlot:
and thy sons and thy daughters shall fall by the sword; either of Shallum, who smote Zachariah the son of Jeroboam with the sword, before the people, and very probably many of his friends with him, among whom this family was; or of Menahem, who slew Shallum, and destroyed many places that opened not to him, with their inhabitants, and ripped up the women with child; or in the after invasions by Pul, Tiglathpileser, and Shalmaneser, 4Kings 15:10;
and thy land shall be divided by line; either the whole land of Israel be lived in, or the land that was in the possession of this priest, and was his own property; this should be measured with a line, and be parted among foreigners, that should invade the land, and subdue it; a just punishment of the sins he had been guilty of, in getting large possessions in an ill manner:
and thou shall die in a polluted land; not in his own land, reckoned holy, but in a Heathen land, which was accounted defiled, because the inhabitants of it were uncircumcised and idolaters, and he was no better; perhaps the land of Assyria, whither he might with others be carried captive; or some other land he was forced to flee into:
and Israel shall surely go into captivity forth of his land; as he had before prophesied, and here confirms it; and which was fulfilled in the times of Hoshea king of Israel, by Shalmaneser king of Assyria, 4Kings 17:6.
John Wesley
7:17 In a polluted land - Among the Heathen. Israel - The ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
7:17 Thy wife shall be an harlot in the city--that is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor (Is 13:16; Lam 5:11). The words, "saith the Lord," are in striking opposition to "Thou sayest (Amos 7:16).
divided by line--among the foe.
a polluted land--Israel regarded every foreign land as that which really her own land was now, "polluted" (Is 24:5; Jer 2:7).